milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
peruersnesse in iudgement Our Sauiour Christ shewing whom Almightie God hath called Matt. 5. to eternall happinesse in his euerlasting kingdome pronouÌ„ceth the poore in spirit to be heires therof wherfore he saith Blessed are the poore in spirit for theirs is the kingdome of heauen So then such as by the miserable condition pouertie of this life haue their minds and spirites brought vnder and tamed to obey God are they whom God hath chosen to be rich in faith heires of the kingdome of heauen This thing the blessed virgin acknowledging affirmeth such as of whome no account Luke 1. is made in the world and are altogether vile in the eies of men by God to be aduaunced euen to heauenly dignitie and therefore sayeth that God had put downe the mightie from their seate and exalted them of low degree Saint Paul disputing of the calling of men to eternall saluation by the preaching of the Gospel shewing that the poore of this worlde haue the chiefe rowme and place in the eternall election of the Saints writeth thereof in this wise to the Church of Corinth brethren you see your calling howe that not manie wise â— Cor. 1. after the flesh not manie mightie not manie noble are called but GOD hath chosen the foolish things of the worlde to confound the wise God hath chosen the weake things to confounde the mightie vile things and things which are despised in the worlde hath God chosen and things which are not to confound the things which are that no flesh should reioyce in his sight Such Leuit. 26. Jere. 31. 1. Cor. 6. as were vile weake miserable poore base hath God called to be heires of his kingdom To these hath God made promise of good things euen that he would be their God they should be his people These are the Lords inheritance Exod. 19. 1. Pet. 2. and his portion for euer these are a chosen genetion a holy nation a roiall priesthoode a peculiar people vnto the Lord. Though then their condition be miserable in the worlde albeit they be implicate and inwrapped in basenesse pouertie yet are they replenished with spiritual treasure and chosen of God to be rich in faith and heires of his kingdome Seeing God so regardeth esteemeth and honoureth the poore of this world that in the inheritance of his heauenly kingdome he preferreth theÌ„ before the rich and proude of the people then is it great peruersnesse of iudgement to preferre the rich whom he reiecteth and contemne those whom he honoureth with the glorie of his heauenly kingdome Which place as it worthily condemneth the vanitie and peruersnes of their iudgment which preferre the prophane rich men of the world to the poore which are godly religious so is it also full of singular consolation and comfort for the poore thus dispised of men For if they haue an eye to the heauenly kingdom wherunto they are called by God what is more excellent If they regard eternall life whereof they are heires by Iesus Christ what is more glorious If they looke vnto the immortal incorruptible inheritance which is laid vp reserued for them 1. Pet. 1. in heauen what is more singular If they record recount with themselues that they are chosen of God to be rich in faith what is more comfortable Which dutifull consideration swaloweth vp as a bottomles gulfe deuoureth Rom. 8. all the miseries afflictions calamities of this world while wee holde fast the principle of the Apostle that all the afflictions and suffering of this life are not to be compared vnto the glorie which shal be reuealed to the children 2. Cor. 4. of God whose momentanie and light afflictions cause vnto them a farre more excellent waight of glorie while they looke not to the things which are present but to the things which are to come neither to those which are seene but to those that are not seene for the things which are seene are teÌ„porall but the things which are not seene are eternal This consolation incouragement paciently to endure the pouerty basenes of their life is herehence ministred by the apostle when to condemne such as haue the faith of Christ in respect of persons of peruersenes of iudgement he sayth Hearken my deare brethren hath not God chosen the poore of this worlde to bee rich in faith and heires of the kingdome which he hath promised vnto those that loue him That the Apostle sayeth hath not God chosen the poore of this world that they should be rich in faith c. it followeth not that therefore hee casteth off all rich men But here is mention made of the choosing of the poore partly for their comfort partly to beare downe the intollerable pride and insolencie of the prophane rich men partly to teach that God chooseth not men to his eternall inheritance for any thing whereof the worlde accounteth Otherwise it is true that God our of all estates of men chooseth certaine whome hee will make rich in fayth and heires of his kingdome which consisteth of all estates degrees and conditions of men seruants and maisters princes and people rich poore base and honourable for God would all men to be saued 1. Tim. 2. 2. Pet. 3. and to come to the knowledge of the truth God hath chosen the poore to be heires of his kingdom but you haue despised them to despise them whom God hath chosen to contemne them whom he accouÌ„teth of is in iudgement to swaâ—ue from God which is peruersnes for to oppose our selues to God in our iudgemeÌ„t and therein to be contrarie vnto him to preferre those whom he refuseth to refuse them whom god preferreth to honor theÌ„ whom God reiecteth to reiect those whom God honoreth is waâ—wardnes peruersnes in iudgmeÌ„t wherof they are guilty which honor rich prophane persons dispise the poore which are godly which is the first euil in these respecters of persons by the apostle here condeÌ„ned 2 The second euill in them is madnes it is a kinde of frantikenes madnes for men to reuerence honour and preferre those before the godly brethreÌ„ whoÌ„ they for many causes ought rather to accouÌ„t execrable cursed The prophane rich men for sundry causes ought to be held as execrable cursed theÌ„ to honor prefer exalt these is a kind of madnes This do the respecters of persoÌ„s who seeing a maÌ„ come in with a gold ring on his finger in good â—y apparrell say Sitte thou downe in a good place but to the poore in vile rayment say with contempt Sitte there â—or here vnder my footstoole The respecters of persons therefore are not onely peruerse in iudgement but mad after a manner also That the rich ought rather to be counted and helde â—s cursed then to be honoured and preferred before the â—oore brethren the Apostle sheweth and that for 3 great â—uils and sinnes which commonly raigne in the prophane â—ich men of
calleth Lot his brothers sonne brother Let there be no strife betweene vs and our heardmen for we are brethren Thus the cousins of Christ after this phrase of the Hebrewes are called his brethren When our Sauiour Luke 8. Mat. 12. Christ was preaching within the house to the people there came newes to him that his mother and brethren stoode without desirous to speake with him they which were there called his brethren were Iames Ioses Simon and Iudas the cousins of Christ and the sonnes of Marie Cleopha sister to the blessed virgin as in the next place Chapter of the Euangelist is recorded who reporteth Mat. 13. that the Iewes seeing the wonderfull workes and myracles which he did in murmuring and disdainfull manner spake of him and his kinred and said Is not this the Carpenters sonne is not his mother Mary are not his brethren James and Ioses Simon and Judas These were not his naturall brethren neither the sonnes of Mary the virgin but his cousin 's germane and the sonnes of Alpheus the husbande of Mary Cleopha the sister of the blessed virgin S. John calleth Christes kinsmen who in reproachfull John 7 manner willed him to depart from them and to goe into Iudea to shewe himselfe vnto his Disciples by the name of brethren wherefore he said that in the feast of Tabernacles his brethren said vnto him Depart hence and goe into Iudea that thy Disciples may see the workes thou doest calling his kinsfolke by the name of brethren according to the speech of the Hebrewes Iacob comming Gen. 29. to Rachell the daughter of Laban telleth her that he was her fathers brother and the sonne of Rebecca Rebecca was sister to Laban and Laban vncle to Iacob yet when he properly speaking should haue said I am thy fathers nephewe he saith I am his brother which was common to the Hebrewes And Laban himselfe beating a price with verse 15. Iacob what he would take to serue him calleth Iacob brother after the same manner though thou be my brother yer shalt thou not serue me for nought Thus both in the old and also in the new testament the holy Ghost vsing the phrase of the Hebrewes calleth such as are but kinsfolke and of kinde as cousins by the name of brethren vsing the word Brother much more largely 4 To come nearer vnto the Apostle in the whole booke of God both the olde and also the new testament they are often called brethren which were of the same religion which serued the same true and liuing God which were of the same profession After which acception of brethren the Hebrewes in the olde lawe and the Christians vnder the Gospell are brethren Moses therefore seeing Exod. 2. Acts 7. two Hebrewes contend and striue together to reconcile them and to stay the contention asketh them why they stroue together seeing they were brethren yet brethren onely in respect of their religion wherein they agreeing were called brethren Which is also the meaning of the lawe which willed the Israelites when they came Deut. 15. into the land of Canaan if therin any of their brethrē fel into pouertie and decay they shoulde helpe him releeue him succour him whereunto almighty God respected Deut. 25. when for a time for the hardnes of their harts he forbidding the people to take of their brethren suffered them to take vpon vsurie of strangers accounting all the Iewes as brethren because they serued the true and liuing god but the Nations and people of other Countries as strangers because they agreed not with them in their religion In which sence the lawe speaketh when it either forbiddeth or permitteth this or that to bee done vnto the brethren The newe testament following the old herein and the Apostles holy men of God in the primitiue church imitating the examples of the Saintes in the time of the law and Prophetes call in like manner those brethren which are of the same religion and profession of the Gospell Wherefore Saint Peter immediately after Christes ascension speaking to the Disciples and professors of the Acts 1. Gospell made this oration vnto them Men and brethren this Scripture must needes haue beene fulfilled which the holie Ghost by the mouth of Dauid had spoken before of Judas which was guide to those which tooke Iesus Acts ◠Men and brethren Not long after speaking vnto the people after the discension of the holy Ghost wherewith they being replenished were thought to haue bene drunk with new wine in his sermon then made he crieth out Men and brethren I may boldly speake vnto you of the Patriarke Dauid c. The twelue Apostles ordayning Acts 6. Deacons in the Church speaking to those which professed the Gospel say in this maner wherefore brethren looke you out among you seuen men of honest report and full of the holy Ghost and of wisedome whome we may appoint to this businesse Saint Paul in his Sermon Acts 13. at Antiochia in Pisidia giueth this appellation to the professours Men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent and a litle after Be it knowne vnto you therfore men and brethren Verse 38. that through this man is preached vnto you the forgiuenesse of sinnes Thus must we take brethren when in their Epistles the Apostles call the Saints brethren as Paul almost in euery Epistle S. Peter and S. John happily not rarely vse it reputing them for brethren who professe the same faith and religion of Christ In which sense our Apostle is to bee taken also who in this proposition noting the persons whom he admonisheth calleth them his brethren My brethren And this is the holy and spirituall brotherhoode whereinto we are knit in Christ in whom and by whom we are the sonnes of God and an heauenly and holy brotherhood among our selues The Saints of God may well here be called brethren 1 Because they haue one spirituall ghostly and heauenly father which is God who is father of vs all of whom 1. Cor. 8. are all things and we in him Which Paul vseth as an argument to pricke and prouoke vs vnto loue there is one Ephes 4. God and father of all which is aboue all and through you all and in you all therefore our Sauiour maketh God his father and the father of all the Saints I ascend to my father Iohn 20. and your father my God and your God 2 As because we haue one spirituall father we are brethren so because we haue one spirituall mother we are brethren nowe as God is our ghostly Father so is the Church our mysticall mother that most chaste spouse of Christ which hath brought vs forth by a newe birth in whose sweete bosome we are noursed into whose happie lappe we are gathered with whose fruitfull breasts we are fed who dayly cherisheth vs for hir owne with the sincere
wee betray the trueth for which Sirach Ecclus. 4. Iude v. 3. and Jude the Apostle woulde haue vs contende or least by desire of peace wee seeme to sooth vp men in sinne and foster them in wickednesse yea for godlinesse vertue religion Christian faith to shine with all might and maine is not lawfull onely but lawdable also The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people as Moses Elias Micheas Esay Ieremie and the rest Our blessed Sauiour euen Iesus Christ for the truth Mar. 5. 15. 23. for the lawe for iustice and equitie contended against the deceytefull hypocriticall and superstitious Iewes Scribes Pharisies and high Priests The Apostles for the same causes had fundrie conflicts and combates in their times Saint Paul had sharpe contentions euerie where agaynst the Iewes for iustification by faith without Epistles to the Romans Ephe. Galat. Philip. the woorkes of the lawe agaynst Philosophers and worldly wise men for the truth of Religion agaynst the idolaters of the Gentiles agaynst false brethren which craftily crept in to search out the libertie of the Gospell Galat. 2. 2. Cor. 11. all these contentions were godly VVherefore as Moises agaynst the Amalakites Iosua agaynst the Cananites Israel agaynst the Madianites Sampson against the Philistines Dauid agaynst the Moabites Idumeans and Edomites Asa Hezichia Iosias and other vertuous Princes against idolatrous and wicked persons are commended when they stroue and contended So when for vertue iustice religion Christian fayth and such like quarels we contende our contentions are worthie commendation So then not all strife and contending is euill and opposite to meekenesse but that which breaketh loue alienateth the mindes of brethren renteth in sunder the bond of peace causeth diuisions among Christians and is against the rule of equitie and this is condemned Yea to varie in opinion of sundrie things in confultations and deliberations to disagree to iarre and dissent one from another in disputations of schooles pleadings in court of lawe so that they bee without bitter speaches without spuing out of rancour and poison without wreaking of our wrath and malice of our hearts without vp braiding reuiling taunting defaming and defacing one the other is not forbidden This bitter enuie hurtfull and vncharitable contention and strife whereby loue is broken peace and tranquilitie disturbed and hindered are the two euils opposed to meekenesse whereunto who so is giuen boasteth in vaine of wisedome and lyeth falsely agaynst the truth For the Gospel which is an absolute truth sheweth that onely to be true and sound wisedome when flying bitter enuie shunning contentions and striuings repressing and keeping downe desire of reuenge we shewe by good conuersation our woorkes in meekenesse of wisedome And this is the opposing of these two vices to the vertue of meekenesse the seconde thing in this discourse obserued 3 These things thus set downe in the thirde and next place the Apostle distinguisheth of wisedome and A distinguishing of wisedome setteth each foorth by Epithites and additions by their qualities and markes of difference there is one wisedome earthly another heauenly that condemned and this commended among men Vnto this distinction is he necessarily brought For where contention strife and brawling commonly growe of pride and pride is vsually puft vp with opinion of our owne wisedome hauing spoken of contention the effect of pride he hath iust occasion to speake of wisedome the false opinion whereof is oftentimes cause of pride among men and so distinguisheth of wisedome as that he stoppeth and shutteth a doore or gate against manifolde mischiefes The wicked couer and colour their brawlings brabblements contentions and striuings vnder a cloake of wisedome whose mouthes to stoppe our Apostle protesteth that if to haue bitter enuying and strife in our hearts if to burne and boyle in hatred if to bee giuen to contentions brawlings and disturbing of peace be wisedome as manie men account it yet it is but earthly wisedome sensuall and diuelish and so deserueth not the name of wisedome but vnproperly and as men tearme it vndeseruedly and commeth to distinguish of wisedome one is earthly sensuall and diuelish the which is wicked such wisedome may bee in brawlers and contencious persons another heauenly holy and diuine and this is onely in the true Saints of God Concerning the former which is wicked wisedome Wicked wisedome if wee may call it wisedome after an vnproper speach and by the common speach of men so calling it it is discribed here by three qualities or properties 1 It is earthly such as smelleth and sauoureth altogether of the earth and of the worlde and of worldly demeanour and manners The wisedome of earthly and worldly minded men is to be proude contentious quarellous giuen to reuenge euerie trespasse euerie offence euerie iniurie herehence it is that such are counted wise which take no wrong at any mans hande that put vp no iniuries which will be auenged by force and might They are contrariwise called fooles sillie men innocents which beare iniuries against them committed Insomuch as when we are iniuried and reuenge not the worldlings saying is What fooles are you to suffer it If we bee slaundered and euil spoken of and render not slaunder for slaunder reproch for reproch rebuke for rebuke then say they also What fooles are you If hee had saide so by me I would haue had him by the eares or I would haue spent an hundred pounde but I woulde haue tamed his tongue and made him eate his worde Thus the worldly minded men countbitter enuie and contentious brawlings and dayly striuing with men wisedome VVhich if we graunt to be wisedome yet is it carnall fleshly worldly and earthly Saint Paul hereunto agreeth who condemning the same fault in the Corinthes VVho notwithstanding boasted of their wisedome sayeth in this 1. Cor. 1. wise vnto them Where as is among you enuying and strife and diuisions are you not carnall and walke as men This is wisedome after a manner yet earthly not heauenly carnall not spirituall from beneath not from aboue worldly not godly With this false and coloured wisdome many puft vp thinke it the best way to auoide iniuries to put vp nothing but reuenge euerie quarrell and the onely way to obtaine their willes to cut it out of the whole cloth to quarrell with euerie one to be at endlesse debate and deadly contention with men this is farre from meekenesse this is called wisedome but this wisedome sayeth Saint Iames is onelie earthly 2 As earthly so is this wisedome sensuall naturally blind in heauenly things such whereunto by common sense men are caried as bruite beasts who suffering iniuries one of the other foorth-with either strike againe or push with horne or bite and teare with mouth and so are auenged Such wisedome it is to bee quarrellous contentious and giuen to reuenge This wisedome is 1. Cor. 2. not purged but corrupt with euill affections of nature
vs vnto himselfe in honorable wedlocke as it were wherfore he saith to his church I will Osei 2. marrie thee to my self for euer yea I wil marrie thee vnto me in righteousnes in iudgement in mercy compassion I will euen marrie thee in faithfulnes and thou shalt know the Lord. Of this heauenly mariage S. Paul speaketh to the elect saints of Corinth I am iealous ouer you 2. Cor. 11. with godly ielousie for I haue prepared you to one husbād to present you as a pure virgin vnto Iesus Christ The saints elect of God in the receate of the holy Sacramēt of baptisme haue pledged and plighted their faith and trouth to God being then married to God betrothed to Iesus Christ we ought not to leaue our first loue and Reuel 2. 4. betake our selues to worldly creatures but wholy to depend relie and rest vpon him and cleaue inseperably to him who hath freely loued vs in his beloued sonne Iesus Christ our Lord. The case thus standing then vvith vs to set our affections vpon earthly thinges to force and bende all our loue to vvorldly vvealth riches and honour is nothing els but the losse of our faith to God the breach of the knot bond of loue to him the violating of matrimoniall chastitie tovvard the almighty vvhereby vve become adulterers and adulteresses against the Lord. The impure vvicked persons of this vvorld vvhose onely care is the encrease of their wealth and honour are therfore adulterers and adulteresses against God and by the Apostle here so termed ye adulterers and adulteresses Almighty God hath sent his onely sonne of his vnspeakable loue to ioyne vs vnto himselfe in heauenly mariage by an inuiolable coniunction by him are we purged frō all iniquitie to be a pure spouse vnto him immaculate Tit. 2. 2. Cor. 11. and vndefiled before God that he might make vs vnto himselfe a glorious Church not hauing spotte or wrinkle or any such thing Shall we so soone forget our heauenly Eph. 5. cōiunctions shal we so soone forget that inestimable benefite shall we so soone falsifie our faith trouth to God Shall wee burie in obliuion so greate louing kindnesse of the Lorde shall we violently rente in peeces the bonde of couenant with so solemne protestation knit betwixt God and vs shall wee make a diuorce from him who loued vs forlorne and loued vs freely without any portion of goods to commende vs to followe the straunge loue of the world ô we adulterers adulteresses in so doing Wherefore as they which haue giuen their faith mutually and plighted their trouth each to each other and haue so knit the knot of matrimonie and are ioyned in honourable mariage together leauing their owne louers ioyne themselues in straunge loue are adulterers and adulteresses and so both called and counted euen so they which by solemne protestation haue in baptisme betrouthed themselues to GOD leauing him and giuing themselues to the straunge loue of the worlde and worldly thinges commit adulterie agaynst GOD and by Saint Iames are called adultresses and adulterers Ye adulterers and adultresses know you not that the amitie of the world is enmitie with God Thus to loue the world immoderately as doe the wicked is to hate God to professe friendshippe thereto is to proclaime warre against God to geue our selues inordinately to worldly things is to play the adulterers and adultresses against the Lord for which thing here men are sharply reprooued Yee adulterers and adulteresses know you not that the amitie of the worlde is enmitie with God 2 The reproofe premised the reason followed why the lustes and desires of worldly thinges should be auoyded and cannot bee followed without adulterie against God and the reason is from contraries the loue of God and of the world are contraries therfore they cannot agree together neither consist in one and the same person For if we loue the world we must needes hate God and if we loue God we must hate the world we cannot loue both at once and together for the amitie of the world is enmitie with God and he that maketh himselfe a friend of the worlde professeth as it were open hatred against God The loue of the world is for men to make thē selues seruants and slaues to worldly desires and corruptions The loue of God is to preferre him before all things and wholly to dedicate our selues to his seruice in holines Luke 1. righteousnes acceptable before him Betwixt which two there is such contrarietie as how much a man is inclined to the one so much hee declineth from the other how much he is wedded to the world so much he is alienated from the Lord. For as a woman the more shee groweth in loue with another man the lesse loue she hath and the lesse liking of her husband whom in fine she hateth and loatheth Euen so we rauished with worldly desires the more we loue them the lesse we loue God by the meanes whereof in fine we also hate him And as a wise husband cannot abide his Spouse wantonly to sport and play with an adulterer neither wil he part stakes in matrimoniall and secrete dueties of mariage with any other so neither will God and our Sauiour Christ suffer vs his spouse to dallie and sport with Sathan and this present world wherby we runne a whoring from him O then you adultresses and adulterers who are tickled with the inticements choaked with the cares rauished with the loue of worldly lustes know you not that the loue of this world is enmitie with God and that in louing the world you growe in hatred with God So that you cannot loue the world but you must leaue god cōmitte adulterie and fornication against him How contrarie these two loues be and how impossible it is for vs to loue both God and this world at once and together it may appeare by our Sauiour himselfe Mat. 6. who telleth vs that no man can serue two masters being contrarie one to the other for either he shall hate one loue the other or leane to the one and despise the other that we cannot serue God and riches God Mammon 1. Iohn 2. the Lord this world are contrarie masters so that none can serue thē bothtogether The holy apostle Iohn subscribeth to his master and ours Iesus Christ who exhorting men not to loue the world neither the things therin reasoneth from the contrarietie betwixt the loue of God of the world Loue not the world nor the things therein If any man loue the world the loue of the father is not in 2. Cor. 6 him Saint Paul rightly demaundeth as a matter impossible what fellowshippe hath righteousnes with vnrighteousnes what communion hath light with darkenes what concord hath Christ with Beliall God being righteous hath no fellowship with the worlde which is wicked and lieth altogether in sinne God being light and the father 1. Iohn 5 Iames 1
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
that they shoulde not heare it onely but doe it also 3. that such as will be religious must moderate their toÌ„gues 4. that the Saints embrace true religion which consisteth in two things 1. in charity towards the poore and needie 2. in innocencie and true holines The Analysis or resolution of the first chapter of S. Iames. Chapter â—â— the Aâ—â—stle S. â—â—mes â—â—th as we â—â—e two â—â—râ—s â—amely 1. Title of the Epistle wherin 3. thinges are to be noted v. 1. 1. The person which writeth and sendeth the epistle In whom two things are noted 1. His name who he was Saint Iames. 2. His calling what he was the seruant of Christ. 2. The persons to whom he writeth and sendeth his Epistle the twelue tribes of Israell dispersed 3. The greeting or salutation 2. The handling of the places therin conteined the places are foure 2. vers to the end 1. The bearing of the crosse outward afflictions patiently herein foure things must be noted 1. The proposition the saints must reioyce vnder afflictions verse 2. 2. The confirmation reasons why they should so do Which are three 1. From honestie and comelines 3. v. 2. From profite the crosse causeth patience that excellent vertue 3. v. 3. From euent or end it maketh men perfect v. 4. 3. A distinguishing of persons thereby shewing that the crosse is profitable to all men v. 9. 10. 11. 4. Conclusion v. 12. 2. CondeÌ„ning wauering prayer which hee doth three waies 1. By a similitude comparing it to the wanes of the sea euermore tossed v. 6. 2. From disaduantage such a praier profiteth not 7. verse 3. By a sentence generall a wauering man is troublesome in all his waies verse 8. 3. Concerning internal temptations therin are foure things to be obserued 13. to 18. verse namely 1. The proposition denying God to be cause of euill temptations 2. The confirmation 1. From his nature who teÌ„pteth not so nether is teÌ„pted 13. v. 2. From the true cause 14. v. 3. From contrarie effects 17. v. 3. The effects of lust which are two v. 15. 1. Sinne. 2. Death 4. The conclusion v. 16. 4. The excelleÌ„cie and effect of the worde of God herein three things are to be marked 18. v. to the end 1. What the worde of God is and what is the excellencie therof v. 18. 2. The remouing of things hindering the hearing of this worde which are two 1. Loquacitie and talketiuenesse when we should heare rather 2. Anger wheÌ„ we are reproued 3. Exhortations to the regenerate persons which are foure 1. To heare paciently v. 21. 2. To do the worde which wee heare 22. 23. 24. 25. 3. To moderate our tongues 26. 4 To embrace true religion in two things consisting Namely 1. charitie 2. innocencie 27. v. THE EPISTLE OF SAINT IAMES THE FIRST VERSE THE FIRST SERMON Verse 1 Iames a seruant of God and of the Lord Iesus Christ to the twelue tribes which are scattered abroad Salutation Herein is conteyâ—ed the title of he epistle being be first parte of his chap. Thereof are 3. parts 1. The person writing in whom two things are considered Namely 2. The persons to whom he writeth The twelue Tribes dispersed 3. The salutation and greeting which he sendeth vnto them 1. His name which was lames 2. His calling and profession a seruant of GOD and of Christ IN this title the first thing is the First the person writing person which wrote this Epistle In whose circumstaÌ„ce two things are to be considered 1. His name who or what hee was 2. His calling and profession that he was a seruant of God and of Christ First touching his name who he was He was Iames called Iames the iust or Iames the lesse brother â—o Iude the apostle called also the brother of the Lord. Among the Apostles there were two of this name the one was the sonne of Zebedee and brother of Iohn the other the sonne of â—â—t 10. Alphee and brother of Iude. This was also called the brother of the Lord as Paul tearmeth him who writing to the Galathians saith That he came to Hierusalem to visite and see Peter â—lat 1. with whom hee staied fifteene dayes But of the Apostles he saith he saw none but Iames the brother of the Lord. Not that he was the naturall brother of Christ as Heluidius gathered but because he was sonne of Mary Cleopha sister to the blessed Virgin and so his cosen germane called his brother after the manner of the Hebrewes who call them brethren and sisters who are of the same kinred as Saint Hierom Hier. against luid â—ne 13 â—â—e 29. â—â—t 12. â—â—t 13. sheweth According to which speech Abraham calleth his nephue Lot brother and Iacob Laban his vncle Laban Iacob his cosen brother Thus Mathew speaketh who reporteth that while Christ was preaching his mother brethren came and desired to speake with him And who these his brethren were a little after he noteth by the confession of the people who hearing his wonderfull wisdome and seeing the strange myracles which hee wrought among the people as amazed thereat cryed out Is not this the Carpenters sonne is not his mother called Mary and his brethren Iames and Ioses Simon and Iude and are not his sisters with vs Whence then hath he these things Thus the Hebrewes called them brethren which were of kinred so was Iames called the Lords brother in that respect onely that he was his kinsman and cosen german his mothers sisters sonne Iames theÌ„ son of Alphee cosen to Christ one of the 12. Apostles 〈◊〉 4. 10. as in the gospel it appeareth was the writer of this Epistle For which cause both the Greeks the Syrians geue him the name of an apostle affirming that Iames the Apostle wrote this Notwithstanding there were in former times and are now also some whith doubt of the authoritie of this Epistle Into which doubt they haue been brought by these reasons specially First he calleth himselfe a seruant of Christ but not an Apostle therefore say they it appeareth that it was not Iames the Apostle This reason is most weake and by the like may be refuted Saint Iohn in his first Epistle calleth himselfe neither the seruant of Christ neither an Apostle shoulde wee therefore conclude that Iohn was neither the seruant nor the Apostle of Christ Were not this absurde In the other two Epistles he calleth himselfe Elder but not Apostle Therefore was he not an Apostle which wrote them Saint Iude in his generall Epistle calleth himselfe the seruant of Iesus Christ Jude ver and brother of this Iames shall we therefore inferre and conclude because he calleth not himselfe an Apostle therefore he was none If a king in his title should omitte the name of his kingdome should it therefore follow he is no king If because he calleth not himselfe an Apostle the reason shoulde followe therefore he were not an Apostle then should the like
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
desert of Maon perceiuing the inestimable loue of God toward Psal 116. Psal 143. 12. 144. 10. him protesteth that he will therefore be thankfull and do God seruice Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaide In this sence infinitely is setuant taken in holy Scripture meaning all such as serue God in profession of religion Specially they are called the seruants of God and of Christ who in some seueral and chiefe calling do homage vnto God and promote his kingdome So Princes in common wealths Preachers and Ministers in the Church of Christ are seruants of God and of Christ in speciall seruice Our sauiour Christ in some sence is also a seruant in that in the office of a mediatour he serued the wil and pleasure of his father whereof the prophet Ezechiel speaketh Ezech. 34. I will set vp a shepheard ouer them and he shall feed them euen my seruant Dauid he shall feede them and be their Shepheard By Dauid not meaning Dauid the king the sonne of Ishai but Iesus Christ of whom Dauid was a liuely type and figure Isai also speaketh of Christ in the Isai 52. 53 v. 11. 42. 1. person of God Behold my seruant he shall prosper hee shal be extolled and exalted very high speaking of our sauiour Christ in whose hands the worke of our spirituall deliuerance prospered Seruing therefore as the head great Shepheard of the church he is called in a special respect the seruant of God Dauid and other Princes seruing God in the chiefe place of the common wealth in handling the scepter of gouernment are called Gods seruants Magistrates seeking by setting foorth Gods glory and true religion by geuing precepts and making lawes for the aduancement of godlines and vertue are called the seruants of God in that speciall seruice as Augustine Epist 50. to Boniface the Earle at large sheweth So the Apostles and Ministers of Gods word specially called to the ministerie of the word and sacraments are called in respect of that speciall seruice specially the seruants of God and of Christ as Saint Paul in sundrie his Epistles Saint Peter and this Apostle of himselfe speaketh calling themselues the seruants of the Lord. Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ and to licke dust vnder the feet of his Church as the Prophet speaketh which is that earthly Princes should not feare to set out the gospel Psal 72. and geue all their strength to the enlarging of Christ his kingdome though it bee with hazard of their crownes Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God as their hiest honour to be ministring spirites to Christ and to be subiect vnto him How many times doeth Abraham Isaac Iacob Moses Iosua Dauid Ezechiah and all the zealous kinges of Iuda entitle themselues the seruants of God How often doeth God shew foorth his great loue fauour and goodnes to Israel yea and many other vnder this name that they are his seruants Who euer of the Princes of the earth but Pharao and Senacherib and the like exalted themselues against him in this wise Who is the Lorde that I should heare his voice I know not the Lord neither vvill I let the people goe Exod. 5. Exod. 5. If thou vvert as mightie as Dauid the King and Prophet yet this is thy greatest honour vvith him to say Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaid Psal 116. If thou excellest al kings in vvisdome riches honor as Salomon did yet this is thy Psal 116. glory to reioyce in the seruice of Iesus Christ If thou vvert vviser then Daniel more righteous then Noah more perfect then the Prophets this is thy glory the seruice of Christ If vve vvere Princes on earth Prelats in the Church Angels in heauen yet this is the height of all glory to reioyce in the seruice of Christ Who are vve and vvhat are our fathers houses vvho can imagine and frame vnto our selues greater glory then to bee seruantes vnto Christ This the Apostles did not vvho alvvais held it their greatest glory to be indeed the seruants of Christ 1 Now this name of seruant must teache vs humilitie that we submitte our selues to Christ whose seruants we are and for his sake and by his example to serue one another wherunto he exhorteth You know that the Lords of the Gentiles haue rule ouer them and they that are Matt. 20. exercise authoritie vpon them But it shall not be so among you but who so will be great among you let him be your seruant and who so wil be chiefe among you let him be your minister euen as the sonne of man came not to be ministred vnto but to minister and to geue himselfe John 13. for a raunsome for many Whereunto his example in washing his Disciples feet serueth Whereupon he concludeth You call me master and Lord and ye say well for so I am if I then your Lord and master haue washed your feete ye ought also to wash one anothers feet For I haue geuen you an example that ye should doe euen as I haue done vnto you Verely verely I say vnto you the seruant is not greater then the master neither the Ambassador greater then hee that sent him So by their calling vnto his seruice hee by his example teacheth them humilitie both to serue him and to serue one another also The holy Apostle teaching the Saints that their freedome and liberty Gal. 5. consisteth in mutuall seruing one another in the humilitie of their hearts thereunto exhorteth Brethren you haue been called vnto libertie onely vse not your libertie as an occasion to the flesh but by loue serue one another Elsewhere about to entreate of the particular dueties of Ephes 5. speciall persons as a sentence generall he premiseth this Submitte your selues one to another in the feare of God Vnto whom Saint Peter subscribeth Submitte your selues 1. Pet. 5 one to another deck your selues inwardly in lowlines of minde for God resisteth the proud and geueth grace to the humble Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth and to serue one another in the feare of God Let disdainfull contempt let ambitious honour let insolent pride let peeuish arrogancie be abandoned abolished frō the harts of the Saints who are therfore seruants to serue God his sonne Iesus Christ in all pure holy obediēce for his sake to serue one another in loue 2 By our seruitude we are furthermore taught what we owe vnto Christ Iesus our Lord and maister euen all Luke 1. seruice which is the ende of our redemption and cleansing by Christ from our sinnes Zacharie the father of Saint Iohn Baptist therefore saith wee are redeemed and deliuered
and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and diuers 3 Finally the ends wherfore they are infflicted are diuers therefore in that respect also they may not amisse be counted diuers Some times we are afflicted to the ende we should be humbled some times we are afflicted to the ende we should be tried some times we are afflicted that in the nature of Gods blessings we may better be instructed some times we are afflicted that God may be glorified some times we are afflicted that our sinnes thereby may be remitted sometimes we are afflicted that the pride of our hearts may be repressed and sinfull desires mortified some times we are afflicted that his loue towards vs may the more liuely be expressed some times we are afflicted that thereby the world may be hated of vs sometimes we are afflicted that we may be more zealous in praier for deliuerance some times we are afflicted that we in afflictions made conformable and like the image of the sonne of God togither with him may be partakers Rom. 8. of his glorie As therefore euery thing serueth not for one purpose neither is euery medicine ordained for euery maladie so neither hath euery temptation one end wherefore it is inflicted but many ends there are of many afflictions so that in respect of their sundrie ends they are also diuers manifold partly then in respect of the manifold instruments whereby God afflicteth men partly in respect of the sundrie kinds of temptations partly in respect of the manifold ends which in afflictions god respecteth they may well be called and tearmed diuers and manifold And these are the things in this proposition the first branch of the diuision to be obserued Brethren count it exceeding ioy when you fall into diuers temptations 2 The proposition ended the confirmation which is 2. Confirmation the second thing here followeth which containeth the reasons and arguments which the Apostle vseth whie the Saints should be comforted vnder the crosse and count it exceeding ioy when they fall into diuers temptations The reasons are three 1 From honest comelines in the Saints It is comely honest and a thing decēt in the Saints paciently to haue their faith tried by afflictions of this life the faith of Gods Saints and seruants is tried the Saints therefore in afflictions must reioyce and be pacient No man doubteth but it is a comely and honest thing for Gods children paciently to suffer the triall of their saith And that afflictions make manifest triall and proofe of our faith the holy Gene. 22. Scriptures of God aboundantly teach vs. When Almightie God would haue the faith of Abraham to shine and appeare glorious vnto the world he tempted him by willing him to sacrifice his onely sonne Isaac in whom only vvas the hope of all the promises Hereby his faith vvas tried Moses vvriteth that the manifold troubles vvhich Deut. 8. the Israelites for fortie yeares suffered in the vvildernesse vvere to trie them To vvhich end God is said to send false Deut. 13. Prophets among the people thereby to trie their faith vvhether they vvould cleaue stedfastly to God Saint Paul 1. Cor. 11. thereunto subscribing affirmeth that there must be heresies among them that they which are approued may be knowen Dauid the princely Prophet speaking of the Psal 105. afflictions of Ioseph in Aegypt confesseth the end thereof to haue beene the triall of his faith When he writeth that God tried him vntill the appointed time was come for his deliuerance Zacharie prophecying of the blessings Zach. 13. which should be vpon the true seruants of God after their clensing and clearing from all idolatrie and shewing that al such as should enioy those excellent blessings notwithstanding should bee tried with manifold afflictions saith that God would bring thar third part reserued to himselfe through the fire and would fine them as siluer is fined and trie them as gold is tried Saint Peter telleth 1. Pet. 1. the Saints that they were vnder manifold temptations that the triall of their faith being much more precious then golde that perisheth though it be tried in the fire might be found to their praise honour and glorie at the comming of Iesus Christ And thus seeing the ende to be the triall of the faith of the Saints he calleth affliction 1. Pet. 4. the fierie triall Thinke it not strange dearly beloued concerning the fierie triall which is among you Wherein hauing an eie to the comparison so vsuall in scripture wherby the Saints are compared to gold and siluer who are tried by affliction as these mettels are by fire calleth affliction fierie triall The Angell willed Iohn to write to Reuel 2. the Church of Smyrna to exhort them not to feare any of the things which the diuell should lay vpon them to trie them whereby it is more cleare then the Sunne in his brightnesse at noone day That afflictions are for the triall of the faith of men they are as the touch-stone to trie gold from copper as the fornace to discerne siluer frō drosse as the sieue or fan to sift the chaffe from the wheat Wherefore as that is counterfet not true gold which beareth and abideth not the touch-stone that drosse and dregges which carieth not the fining that dust and chaffe which suffereth not the sifting so that faith which will not abide trial by affliction is weake imperfect wauering and vnseemely in any Christian Whereas then ciuill and morall vertues are then soonest tried when their obiect is present whereon they may worke as fortitude in daunger chastitie in pleasure temperance in present dainties and delicates anger when we are prouoked so the faith of Gods children is then most manifest when affliction are present to trie them And as the starres and moone shine not at noone day when the Sunne shineth in his glorious beautie so neither doe the vertues of Christians then appeare when men are in prosperitie but in the night and mist of affliction Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith and other vertues to bee made and this triall is made specially by afflictions and troubles of this life then no doubt ought the Saints paciently to suffer affliction and to count it exceeding ioy when they fall into diuers temptations in as much as the triall of their faith bringeth foorth their inward vertues and afflictions are therefore sent to make trial of the faith of Gods children and this is the first reason or argument of the confirmation lying secretly in the word triall 2 Another reason set downe manifestly is drawen from the vtilitie and profite which commeth by bearing afflictions by bearing paciently the miseries and afflictions of this life the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience
large discourse sheweth that by patience we are commended and presented to God that anger is repressed the tongue refrayned the minde gouerned and man thereby on euery side perfect True then is the Apostles saying auouching that patience maketh vs perfect and entire lacking nothing But now that the Apostle here saith that by pacience we are made perfect we may note that perfection is double One perfection there is of the substance of thinges as he that beleeueth constantly vpon Christ without wauering is perfect in faith for hee hath the perfection of the substance of faith Who so holdeth the doctrine of Christ as the infallible word of trueth and therunto cleaueth immoueably as to the anchor of the soule both sure and stedfast hee hath the word of God perfectly concerning the substance Who so constantly continueth in the Heb. 6. profession of his religion that neither with blast of vayne perswasion neither with storme of cruel persecution he be remoued is perfect Thus men in this world may be perfect in vertues when they haue the true substance of the vertues for which they are commended There is another perfection which is of degrees which is such as cannot be encreased in any degree as to haue such faith as that we need not to pray Lord increase Luke 17. our faith to haue such knowledge as wee neede not with Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord to haue such patience as that cannot be augmented such perfection as in nothing canbe encreased thus no man is perfect in this infirmitie and weaknes of nature by patience we grow to perfection of the substance of sundrie vertues but not to perfection in degrees but to such a measure as of men in this life may be attayned whereunto the name of perfection is geuen Thus both men in holy Scripture and things are sometimes called perfect as Iob Zacharie and Elizabeth and others yet not absolutely but either in comparison of the wicked and vngodly then whom the Saints are more holy and in comparison perfect either because the Saintes excell in the greater part of their life in excellent vertues as S. Augustine auoucheth and another father to like purpose Men 2. De meritis remis c. 2. are called perfect not that there is no imperfection in thē but because they are commended with a great heape of vertues Or finally because that measure whereunto wee grow and those vertues whereunto we aspire and clime are reputed in the Saints for perfect by the imputation of the perfection of Iesus Christ whereby all the vertues of the Saints are accepted with God Seeing then by patience vnder the manifold afflictions of this life we increase in vertue and growe to be entire perfect and as lacking nothing shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle Brethren count it exceeding ioy whē you fall into diuers temptations knowing that your triall of faith bringeth foorth patience and let patience haue her perfect worke that you may be perfect and entire lacke nothing And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations These things thus set down the Saints might haue obiected 3. A preoccupation against his doctrin It were good thus to do we deny not but it is not so soon done as easilie spokē as thogh we were able of our selues thus in our afflictions to moderate our selues that whensoeuer we be afflicted to accoūt it exceeding ioy This obiection the Apostle answereth I know this is not a qualitie in the power and strength of nature but it is a speciall grace and gift of God in our affliction to comfort our selues that we be not cast downe nor faint hearted but rather be glad and reioyce Therefore it is to be asked of him which onely geueth this heauenly wisdome In which place there may two things be obserued 1. The obiectiō which might haue been made 2. Then the answere thereunto 1 The obiection is Wee cannot of our selues thus beare the crosse we haue no such strength in nature there is nothing more vnpleasant or vnsauourie to the flesh then is the crosse We know that in vs that is in our flesh Rom. 7. dwelleth no good thing of our selues as of our selues wee cannot so much as thinke a good thought How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen Wee must needes sinke vnder the crosse wherefore in vaine O holy and blessed apostle in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this I know that this is a hard doctrine to the flesh I confesse wee are vnable of our selues to performe it this is the speciall grace gifte of God to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues but from him to be praied for wherfore if any man lack wisdome let him aske it of God which geueth to all men liberally and reproacheth none and it shal be geuen him but let him aske it in faith and wauer not In which answer foure things are to be considered 1 What this wisdome is It is the doctrine of the crosse here specified namely to endure patiently whatsoeuer God layeth vpon vs and to know that God in singular loue correcteth all those with the rodde of affliction whom he purposeth to make heires of his eternall glory This to knowe is wisdome farre greater then the wisdome of men This wisdome standeth in two things 1. In knowledge that we wisely vnderstand the causes for which we are thus afflicted of God as that partly for the punishmēt of our sinnes as the princely Prophet recordeth For iniquitie Psal hast thou chastened man partly for the more manifestation and plainer triall of our faith as Abraham Iob Israel the seruant and people of God partly for the aduauncement of Gods greater glory that thereby in the deliuerance of men from their calamities hee might be more glorified Finally that hereby wee being touched 1. Cor. 11. might repent lest that wee perish with the worlde Hereof to haue true vnderstanding and knowledge is a great point of wisdome euen of this wisdome whereof the Apostle speaketh As the wisdome how to beare the crosse consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs so also it consisteth in an inward feeling and iudgement when in our heartes soules and consciences we haue sense and feeling of the comfort of the spirite which in afflictions of this life and in the crosse wherunto we are subiect vpholdeth and supporteth vs and with assured hope of safe deliuerāce in due season vnderproppeth vs This point of wisdome to feele inwardly the comfort of the spirite was in holy Iob who therefore in the Iob. 19. midst of all his miseries and in the
place subscribing thereunto he Psal 145. affirmeth that the Lord is neare to them that call vpon him euen all such as call vpon him faithfully Our blessed Sauiour in the Gospel to allure all men earnestly to pray commendeth praier and the force thereof from the Mat. 7. promise thereof made of obteyning therefore saith he 2 Seeke and you shall finde aske and you shall haue Iohn 14. 16. Mat. 21. 22 knock and it shal be opened vnto you And againe What soeuer you aske the Father in my name hee will geue it you Seeing then to praier so liberall and large promises are made by God and by Christ doeth it not greatly aduaunce and set foorth the excellencie and vertue of praier The Apostle Saint Iohn to commend praier vnto meÌ„ from the largenes and certainty of this promise witnesseth 1. Iohn 5. vnto vs that whatsoeuer we aske of God according to his will it should be geuen vs. And finally our Apostle thererence to shew the excellencie and rare vertue of praier willed if any man want wisdome he should aske it and it should be geuen him Herence then is praier commended James 1. that thereunto are so large promises made that what we aske in praier shal be geuen vs. 2 As the promises made of obteining doe greatlie commend the excellent vertue and force of praier so doe the testimonies and witnesses in Scripture touching the worthines thereof not a little commend it vnto vs. For what vertue is there whose praise in more places whose force in better manner whose excellent vertue by more Ecclus. 35. testimonies is commended Sirach extolling the great vertue inlarging the singular excellencie of prayer c. writeth that who so serueth the Lord should be accepted with fauour and his praier should reach vnto the clouds Matt. 21. Our sauiour Christ expressing the rare force and vertue of praier auoucheth that men shal be able to make mouÌ„tains remone out of their places to cast themselues into the sea Saint John in the Reuclation calleth the praiers of the Reuel 5. 8. Saints that sweet odour which came out of the golden vials and censers and ascended vp to God S. James expressing James 5. the great vertue of praier saith that the praier of the righteous is of great force if it be ferueÌ„t Many like are the testimonies of holy scripture wherin great force is attributed to praier which were tedious to set down in particular Finally our apostle attributeth this force power vnto James 1. it that it obtaineth the vertue of pacience a singular point of diuine wisdome To all which S. Augustine subscribing in Sermon 226. de tempo aduancing the worthines of praier affirmeth that it is the key which openeth heauen and bringeth vs to the presence of God our praier ascendeth and Gods mercy discendeth vpon vs. Praiers therefore proceeding from faith easily mount vp and pearce euen vnto God S. Chrisost in Vpon 22. Mat. opus imperf de prefect euangelij like maner both vpon the Gospel in other places of his writings setting downe the great praise of praier and the excellencie thereof concludeth that there is nothing of greater force power then sincere earnest praier Whether then we respect the promises made vnto the praiers of the Saints or whether we looke vnto the liuely testimonies of the holy scriptures the reuerend fathers whereby the force of praier is witnessed both waies praier for the excellent vertue is commaunded vnto vs. 3 Finally the vertue and force of praier by sundrie effects diuerse examples of men by praier working great matters and miracles also is manifest and apparant Herein leauing the effects of the praiers of the holy Patriarkes before the time and law of Moses wherein the great power and force of praier appeared let vs come to Moses and Exad chap â—4 and 17. such as succeeded in their times and places What shal we here say of the praiers ef Moses were they not of great force when thereby he both remoued the plagues of God from Pharao and also obtained passage by the red sea Pharao and his armie therein destroied Were they not of great vertue when at the praier of Moses the people ouercame Exod. 17. the Amalakites their enemies when hee ceassed they were ouercome of them The praier of Iosua was of great vertue when thereby the Sunne staied in the heauen Iosua 10. vntill hee had subdued the fiue kings his enimies Great was the praier of the man of God when at his praier the hand of king Jeroboam which was dried vp for 3. Kin. 13. that he stretched it out against the Prophet was restored Great were the praiers of Dauid who in infinite places witnesseth that he cried vnto the Lord his praiers were Psal effectuall Great was the force of Elias his praier who praied to God and it rained not for three yeeres and sixe 3. King 17. 18. chap. monethes and he praied againe and it rained and the land was fruitfull as the Apostle out of the storie gathereth Great were the praiers of the same Prophet and Elizeus Iames 5. 3. King 17. 4 chap. 4. Job 24. also by whose praiers the dead were restored Great was the praier of Job when God accepted it for his three friends which had in the matter of Job so shamefully offended in handling so euill a matter so cunningly What should I rehearse vnto you the praiers of Peter and Iohn Acts 3. whereby the begging cripple was healed The praiers of Peter alone whereby both Eneas was healed of the palsie and Tabitha restored to life also The praier of Paul and Asts 9. Acts 16. Acts 4. Sylas whereby the foundation of the prison was shaken They shake then both earth and heauen to make way and passage vnto God As also the place was shaken wherein the Apostles were praying being persecuted of the Iewes By praier Iehosaphat was deliuered from the danger when with Ahab he fought against the Aramites in Ramoth Gilead By praier hee obtained victorie against the Moabites 3. King 22. 2. Chron. 20 2. Chron. 32. and Ammonites which came out against him By praier Hezekiah escaped the huge host of Sennacherib king of the Assirians whose princes captaines and people were mightily by the Angel of God destroied and Hezekiah deliuered By praier Anna obtained a sonne By praier Daniel was deliuered from the rage of cruell Lions What shall 〈◊〉 1. â—e say of the rest of gods Saints who through praier haue wrought miracles raised the dead vanquished their enemies subdued the rage of cruell tyrants obtained victorie ouer Satan got strength against temptations wisdome to beare afflictions and finally haue seene wonderfull effects of their praiers so that the vertue and force of praier herehence is worthily commended vnto vs which in this place the Apostle by all these meanes intimating willeth if any man
wife his house his manseruant his maidseruant his oxe his asse or any thing that is his Thereupon our blessed Sauiour in the Mat. 5. Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues but also the very desiring and lusting after them in our hearts therefore as the true expositor of the lawe of God corrupted most shamefully and horribly depraued by the Scribes Pharisies who condemned outward actions onely for sinne he saith I say vnto you whosoeuer looketh vpon a woman to lust after her hath committed adulterie already with her in his heart The holy Apostle Saint Paul disputing of the effectes of the lawe hee reckoneth this one among others that therby wee come to the knowledge Rom. 7. of sinne condemning there concupiscense for sinne saith I knew not that to lust had been sinne if the law had not said thou shalt not lust Wherein the Apostle not only confesseth lust to be sin but to be sin in the law forbidden Now least wee shoulde thinke that the Apostle had spoken it vnawares or that that speach had slipt out of his mouth before he wist it is vsuall with him to condemne lust and that fountaine of al other sinne for sin wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man albeit it raigne not in the Saints by actually committing any thing by the name Rom. 6. Rom. 7. of sinne lust which is the fountaine of all actuall euill is in like manner in the next Chapter at the least sixe times Rom. 8. called sinne In the eight Chapter about thrise the lust and concupiscence the inward affection and inclination Heb. 13. to sinne indeede is called sinne The Authour to the Hebrewes calleth it sinne which hangeth on and compasseth about Finally Saint Peter reputeth lust for sinne when he 1. Pet. 2. exhorteth men to absteine from fleshly lust not only from grosse sinnes actually committed but euen from corrupt affections and euill motions of the heart from whence all actuall sinne springeth Seeing then concupiscence and Mat. 16. lust is forbidden and condemned both in the law and also in the Gospell how may any man denie it to bee finne 2 Againe Whatsoeuer is repugnant to the lawe of God and his will is sinne Lust and concupiscence is repugnant to the law and will of God it is sinne therefore Sinne is a rebellion and repugnancie to the will of God and a transgressing of his commaundements wherefore Saint Iohn the Apostle defining sinne saith Sinne is the transgression of the law but lust and concupiscence not 1. Iohn 3. onely in the wicked but in the regenerate opposeth it selfe to the law of God and draweth men into the transgression of his will which Saint Paul affirmeth when hee crieth out that he saw a law in his members repugning Rom. 7. and withstanding the law of his minde and leading him captiue vnto sinne And that by the law of his minde against which lust being the law of his members fighteth the law of God is vnderstood he sheweth in his cōclutiō Thē I my selfe in my minde serue the law of God but in my flesh the law of sinne In which place what before he called the lawe of his minde here he calleth the law of God and what before the law of his members here he calleth the lawe of sinne If thē lust and concupiscence euen in the regenerate be contrarie and rebellious vnto the lawe of God then must it needes be euill and sinne For whatsoeuer is contrarie to Gods law is sinne 3 Moreouer concupiscence is from the flesh and not from the spirite That which commeth from the flesh is altogether euill not good therefore lust proceeding from the fleshly part of man is euill and sinne not pure and good The flesh and whatsoeuer is thereof is nothing els but euill and sinne euer striuing euer strugling against the Spirite Wherefore Saint Paul saith I knowe that in Rom. 7. Gal. 5. me that is in my flesh dwelleth no good Who setting downe the conflict and striuing of the flesh and Spirite affirmeth that the flesh coueteth and lusteth against the Spirite and the Spirite against the flesh so that the very Saints of God cannot doe the thinges which they woulde doe In the same place a little after discouering and describing Verse 9. the works of the flesh he reckoneth vp nothing that thereof commeth but sinne and wickednes The workes saith he of the flesh are manifest which are whordome enuie idolatrie wantonnes vncleannes crafte debate emulation c. There is then in the flesh nothing but sin nothing but rebelling against the Spirite nothing but euil and iniquitie Lust therefore being from the flesh cannot be but fleshly For all that is borne of the flesh is fleshly as saith our Sauiour Christ in the Gospell Hereupon then it Iohn 3. must needes follow as a resolute conclusion that seeing lust is from the flesh therefore it is sinne 4 Finally euen this place conuinceth luste and concupiscence to be euill For whatsoeuer is the proper cause and prouoker vnto sinne that same is euill and wicked But euery sinne proceedeth from the lust and concupiscence of the heart from the euill motions and corrupt affections in men which if they be not stayed euen in the Saintes of God but let raigne in our mortall members then forthwith as time place and other circumstances will suffer they bring foorth the very sinne in acte whereof the Apostle here speaketh Lust when it hath cōceaued bringeth foorth sinne Seeing all sinne and wickednes among men procedeth from lust it cannot be but it must bee euill for an euill tree cannot bring foorth good fruite nor a good tree euil fruite but as is the fruite Mat. 7. such is the tree as is the effect such is the cause as is the birth such is the conception as sinne is in nature such is lust and concupiscence from which it proceedeth For it is the euill motion and affection of the heart it is the wicked thought that riseth in our mindes it is concupiscēce and lust in our members which kindleth the flaming fire of all vngodlines and pricketh and tickleth the hearts of men to entise them to sinne Concupiscence and lust therefore is not onely the cause of sinne but euil and sinne it selfe The fathers hereunto subscribe Saint Ambrose calleth it iniquitie and affirmeth that there is a certaine delectation pleasure or desire in man repugnant to the will of God of which saith he Saint Paul speaketh I see a law in my members resisting Rom. 7. the law of my minde Saint Hillarie calleth the euils which are in vs maliciousnes by reason of the condition of originall sinne Saint Hierome saith that those first motions whereby men are solicited and moued be such as Vpon Mat. chap. 7. want not fault Saint Augustine in many places calleth the naturall lust
which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
because all graces and giftes wherewith the Church is beautified come from God as from a fountaine and father of vertues The Apostle Saint John recordeth of God that hee is light 1. Iohn 1. and in him is no darkenesse the fountaine of all vertue the giuer of all grace a nature most perfect and iust farre from all contagion or mixture of sinne the authour of good but not of any euill this the Apostle in these wordes expressing calleth GOD the father of lightes By lights hee vnderstandeth vertues graces good things as by darkenesse the contrarie is vnderstoode by the phraise of the Hebrues If then God be the father fountaine and authour of lightes vertues graces and good things in men then may it not be said that he is cause of euill temptations for that agreeth not to light but to darkenesse 2 Moreouer it is attributed vnto God that hee is not variable mutable chaungeable with whom there is sayeth Iames no variablenesse This is added to preuent that which otherwise might haue beene obiected they might say God in deede is sometimes the cause of good things among men it followeth not therefore but that he may be sometimes in like maner the cause of euill Men excelling in vertue and causes of good things in common wealthes may sometimes change their good into euill and sometimes do one thing sometimes the other and why may not God so do the Apostle sheweth God is not variable there is no changing with him he is constant alwayes alike euer cause of good neuer author of euil Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab GOD is not as man that hee should lie nor as the sonne of man that he should repent Seeing then hee had once blessed his people Israel hee beeing alwayes like himselfe will not varie or chaunge his purpose The Psal 102. Psal 89. 34. princely Prophet Dauid remouing all variablenesse from God and making him constant and euer like himselfe affirmeth that albeit heauen and earth perish be changed like a garment yet he remaineth the same and his yeares faile not This Samuel told Saul the king of Israel 1. Kings 15. that seeing he had giuen the kingdome from him to Dauid therefore that purpose shoulde stande because the strength of Israel will not lie nor repent for he is not a man that he should repent God is like himselfe in all things with whom there is no variablenesse VVhen God altereth things at his owne pleasure saith Saint Gregorie the things alter but he remaineth the same and chaungeth Lib. 20. 25. on Iob. not Therefore by his Prophet Malachie he crieth I am the Lord I chaunge not and your sonnes of Iacob Malac. 3. are not consumed VVhen then in Scripture it is saide often it repented God the Scripture speaketh to the capacitie of men but in no wise attributeth inconstancie and variablenesse to God This doe those manifolde places teach which witnesse that GOD is sure immutable and constant in all his wayes If therefore GOD varie not then hee being once the authour of good things hee alwayes doeth good not euill and is the fountaine of good giftes not cause of euill temptations to any 3 As God chaungeth not so there is no shadowe of turning with him He is not like the Sunne the Moone the Starres which appeare and shine sometimes but at other times are couered with darkenesse which haue their chaunges and their courses the day nowe within ten eleuen or twelue houres the night the Sunne glorious now in beautie but anon in an Eclipse the Moone nowe in the full nowe in the waine now newe nowe a quarter olde and so forth The Planets nowe in this place of heauen nowe in that shining There is no such turning with God He is not now good and nowe turned to the contrarie for hee is alwayes light and with him is no 1. Jhon 1. darkenesse at all For his goodnesse is alwayes cleare bright and continually shining his light chaungeth not with Sunne Moone or Starres in the Firmament he giueth not good things at one time and at another draweth vs to euill by any temptation but as himselfe is immutable so are his graces and giftes alwayes good and not chaungeable into euill wherefore hee is not to bee counted authour of euill in any wise as by the wicked he is wrongfully charged neither sendeth hee euill at any time to men whereof they themselues are not the first causes he excelleth not now in vertue and anon falleth into infirmitie he is not now the authour of good things and anon turneth to the contrarie but hee is in deede that God of grace and goodnesse that fountaine and father of lights with whom there is no variablenesse nor shadowe of chaunging wherefore the worker of good things but not the prouoker of man vnto wickednesse by any euill temptation which is the thirde thing here attributed vnto God that with him there is no shadow of turning and this is the thirde reason why men beeing tempted ought not to say they are tempted of God because he is the authour of good and therefore cannot be authour of euill for that he cannot be cause of contrarie effects And thus entreating of the goodnesse of God as the fountaine of al grace in man and shewing by these reasons that God cannot be counted the authour of our euill or the cause of euill temptations in vs he discendeth to the worke of regeneration as the most manifest token and testimonie of his goodnesse For the greatnesse therefore of his goodnesse towardes the children of men and for his manifold graces let vs dayly pray vnto him that he may shrowde vs vnder his mercifull shield of protection and defence that thereby we being armed may be able to withstande all assaultes and temptations of Satan the worlde and our owne concupiscence that we may stand fast in the day of our triall and with inuincible fortitude and pacience may finish our wearifull pilgrimage in his feare religion and seruice to the glorie of his name the profite of our brethren the comfort of our owne conscience the strengthening of our faith through Iesus Christ our Lord to whom with the father and the holy ghost be praise for euer and euer Amen Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18 Of his owne will begate he vs with the worde of truth that we should be as the first fruits of his creatures 19 Wherefore my brethren let euery man be swift to heare and slow to speake slow to wrath 20 For the wrath of man doeth not accomplish the righteousnesse of God IN these wordes and so to the 4. Part of this Chapter end of the Chapter the Apostle handleth the fourth and last part of the chapter which is touching the excellencie of the worde of God In which three things must be obserued 1 The excellencie it selfe and the singular effect of the
and subiect whereof the Gospell entreateth it is the word of truth for it entreteth of Christ and Christ is trueth it selfe therefore the Gospel the word of truth That it entreateth of Christ it appeareth by all the Euangelists who entitle Iohn 14. their writings the holy Gospell of Iesus Christ of whom therein they entreat by the Apostles which cal their preachings and writings the Gospell the testimonie of Christ of whom therein they speake and to whom they giue and beare witnesse I am not ashamed of the Gospell of Christ 1. Rom. for it is the power of God to saluation to euerie one that beleueth Els where if our Gospel be hid to any it is hid to those that are lost in whom the God of this world hath 2. Cor. 4. blinded their mindes that is the infidels that the glorious Gospell of Christ which is the image of God should not shine vnto them Paul saith he hath sent Timothie the minister of God and his labour-fellow in the Gospell of Christ vnto the Thessalonians and for this cause is it also 1. Thes 3. called the testimony of Christ because it beareth witness and record of him To which sence soundeth that of Saint Paule who geueth thanks to God for the riches of the 1. Cor. 1. grace of God vpon the Corinthians who abounded in all knowledge euen as the testimonie of Iesus Christ that is his Gospell was confirmed in them And a little after he 1. Cor. 2. saith that when he came vnto them he came not in excellencie of words and wisedom preaching vnto them the testimonie of Iesus Christ and finally he exhorteth his 2. Tim. 1. scholer Timothie not to be ashamed of the testimonie of Christ that is the gospell neither of him the Lordes prisoner Seeing then the Gospell speaketh wholy of Christ or at least tendeth wholy vnto him and he trueth as himselfe affirmeth I am the way the trueth the life Ioh. 14. the gospel in that respect also is the word of trueth 3 Moreouer this word is inspired from the spirit For all Scripture saith Paul is inspired from aboue And Saint Peter saith that Prophesie came not in former times by 2. Tim. 2. Pet. 1. the will of man but holy men spoke and vttered the word as they were moued and inspired by the holy Ghost the holy Ghost is the spirit of trueth as our sauiour affirmeth I wil pray the Father and he shal geue you another comforter Iohn 14. Iohn 16. that he may abide with you for euer euen the spirite of trueth And againe when the comforter shall come whom I wil send vnto you from my father euen the spirite of trueth which proceedeth from the father he shal testifie of me 16. Ioh. 13. 1. Ioh. 5. 6. The word gospell being inspired by that spirit which is the spirit of trueth is in that respect Iohn 15. 26. also the word of trueth 4 In respect that euery particular thing in the gospel conteined is true therefore is it also the worde of trueth Whatsoeuer Christ spoke and preached it is truly in effect there deliuered whatsoeuer hee did it is truely reported whatsoeuer he promised it is truely and shal truely be performed what punishment is therin threatened to the wicked it shall assuredly be inflicted Finally whatsoeuer is there mentioned is most true This word conteyning nothing but the sound trueth and hauing therein no lie no vntrueth no falshood no errors as the words of mē haue for al men are liers and their words oftentimes are ful of Pasl 116. 11. Rom. 3. 4. vntruethes therefore may the gospel rightly be called the word of trueth Wherfore whether we respect God the authour or Christ the subiecte or matter or the holy Ghost the inspirer or the things themselues in this worde conteyned it is the word of trueth For God is God of trueth Christ is Lord of trueth the holy Ghost the spirite of trueth the things in this word things of trueth Therefore the Gospell the word of trueth By which word of trueth we are begotten adn regenerate we are new framed and as it were new fashioned vnto a holy birth to our new birth whereby wee are borne not of flesh and bloud but by the word of trueth to eternall life This is the seede of the new birth frō hence 1. Cor. 4. our new birth and regeneration ariseth whereof S. Paul speaking testifieth to the Corinthians that he had begot them through the gospell For this cause speaking of the spirituall begetting and of the regeneration of Timothie Tim. 1. Tit. 1. and Titus whom he had begotten by the gospell and by his meane through the word of trueth regenerate he calleth them his naturall sonnes through faith because they comming by his ministring to the knowledge of the faith of Christ were regenerate by the worde of trueth by him preached Saint Peter speaking of the causes of our regeneration 1. Pet. 1. maketh the gospell and word of God the meane and instrument of our new birth Being borne anew saith he not of mortall but of immortal seed by the word of God which endureth for euer Therefore attributing our new birth and growing vp by regeneration vnto the worde as 1. Pet. 2. the meane and instrument in the next Chapter he prosecuteth his former purpose and addeth thereunto exhortation Therefore saith he as new borne babes desire the sincere milke of the word that you may grow thereby and as the word of trueth is the instrument whereby our newe birth is caused so is it the meane also whereby therein we are continued and therefore a thing of singular excellencie Finally our Sauiour Christ acknowledging the word Iohn 17. of trueth to be the meane and instrumēt of our regeneration to that end praieth vnto his father that his Disciples might not onely be consecrate to his seruice and by him made fitte for the office of the Apostleship whereunto they were called but also might be purged regenerate and born anew saith Sanctifie them with thy trueth thy word is trueth If the gospell of Christ be the word of trueth why doe we not beleeue it if it be the instrument of our regeneration why doe we not honourably embrace it if therby God hath begotten vs againe why are we in any wise so carelesse of it that only such times excepted as for feare of law or shame of the world they must come they come not to the hearing of this word of trueth but either they talke our at table or walke out abroad or sleepe out at home or play out with companie or spende out in vaine exercise or contriue out with dalliance or passe out by euill meanes that time which is apointed for the preaching and hearing of the word These are carnal men and haue not the spirite lumpish and earthly whose affectiōs reach not to this heauenly doctrine If the gospell be the word
of trueth whereby we are regenerate and borne againe why are men and women so daintie and coy why are they so choise hereof that they wil heare it onely when where and of whom they luste as if the men make it the word of trueth and the instrument of our regeneration Let not men and women pretend that they are sanctified men and women let them not vaunte themselues to be purer then their brethren and heare this word with this partialitie For I protest vnto euery such in the feare of God that vnlesse this word of trueth and instrument of regeneration be sweeter vnto them then the hony and the hony combe by what messenger soeuer the Lord doeth send it that they flatter and deceiue them selues in a vaine shadowe of holines and are not truely sanctified vnto the Lord neither haue effectually tasted of the doctrine of regeneratioÌ„ wherof this word is the mean and instrument As then our regeneration is attributed vnto the word of trueth as vnto the meane and instrument so is saluation also as afterward is added to the Sacraments in like manner as Saint Paul saith that Christ washeth and sanctifieth Ephes 5. his Church by the washing of water through the word And againe when the bountifulnes of God our Sauiour Tit. 3. appeared not by workes but according to his mercie hath he saued vs by the washing of the new birth and the renuing of the holy Ghost The holy Sacramentes are meanes the word of trueth the instrument mean whereby we are begotten againe and new borne which greatly commendeth the excellencie of the word which this Apostle expressing saith Of his owne will begat he vs with the word of trueth 3 The finall cause of our regeneration is that wee should bee the first fruites of his creatures that is that out of the whole lumpe and masse of mankinde out of all people tongues nations and kinreds of the earth wee might be select culled and chosen out to bee a peculiar proper and speciall people vnto him who had called vs euen vnto God whose chiefe treasure whose portion and lot whose inheritance and peculiar people the Saints are In which place hee alludeth chiefly vnto the lawe wherein the first fruits and first encrease were the Lords as things picked out set a part chosen out for God himselfe Whereof thus saith God in the law Thou shalt not Exod. 22. linger nor deferre to render thy tithes and thy first fruits and thou shalt giue me thy first borne of thy children In the same booke of Moises it is commaunded the people that they offer the first fruits of their ground in the house Exod. 34. 35. â— Leuit. 2. 14. Deut. 12. of the Lord their God In the repeating of the lawe by Moises thus was it saide to Israel Thou maiest not eate in the towns the tithes of thy corne wine or oile neither the first fruits of thy cattell or sheepe nor the fruits of thy hands The first fruits therefore as appeareth were dedicate to God neither was it 〈…〉 for men to eate or touch them as things reserued for the vse of the Lorde onely As then the first fruits were the Lords portion of the people and things dedicated and consecrate as holy vnto him so the Saints of God regenerate by his word are holy peculiar proper sanctified to the vse of the Lord the chiefe treasure he hath the thing he hath commaunded to bee receyued for himselfe which the Apostle insinuateth in this place when setting downe the ende of our regeneration affirmeth it to bee that we might bee the first fruites of his creatures of his owne will begate he vs with the worde of truth that we might be the first fruits of his creatures The Israelites Iere. 2 were called sometimes the first fruites of God because they were chosen of God aboue all other people to serue the Lord only and the first offred vnto the Lord of al nations whereof the prophet Ieremie saith Israel was as a thing hallowed vnto the Lord and his first fruits all that eate it shall offende euill shall come vpon them saith the Lord. This is most true of the true Israel which is of God of the Saints of the Church whom God hath separated from all people hallowed and sanctified vnto him selfe chosen to be a speciall possession inheritance and treasure vnto himselfe for which cause we by him are regenerate Of his owne will hath he begoten vs with the word of trueth that we might be the first fruits of his creatures S. Paul disputing to like purpose of the causes Tit. 3. of our regeneration and saluation teacheth vs the ende thereof to be the inheritance of life we are saued by his mercie through the washing of the newe birth and the renuing of the holy Ghost which he shed vpon vs aboundantly through Iesus Christ our Lord that we being iustified by his grace should be made heires according to the hope of eternaâ—l life The like end shall we find of our redemption predestination and the like all which tende to one end to shew that we are redeemed called iustified regenerated to be partakers of immortal glorie that therfore we should be dedicate and consecrate to God to be a speciall treasure vnto him to serue him in holinesse and righteousnes all the dayes of our life We are begotten by the will of God with the word of truth according to the Luke 1. Apostles doctrine Being now to this end regenerate we must endeuour our selues to shine in vertue to excell in holinesse to abound in all righteousnesse and be chiefly carefull that we bereaue not our selues of so holy an ende of regeneration by contagion of sinnes and the workes of wickednesse The excellencie therefore of the word of God is here apparant partly in that it is called the word of truth partly in that it is here the meane and instrument of regeneration the most manifest token of Gods goodnesse towards vs. Sundrie are the commendations of the word of God Psal 19. and the Gospel of Christ Dauid the holy Prophet falling into the praise therof saith the law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth light or wisdome to the simple the statutes of the Lord are right and reioice the heart the commandement of god is pure and giueth light vnto the eies the feare of the lord is cleare endureth for euer the iudgements of the lord are true righteous altogither more to be desired then gold yea then much fine gold sweeter also then the honie and the honie combe Moreouer by them is thy seruant made circumspect and in keeping of them there is great reward In another place to like praise is it Psal 12. spoken The words of the Lord are pure words as the siluer tried in a fornace of earth fined seuen folde It is no small commendation of the word that it is the
testie fooles and wayward which refuse to bee informed these are they of whom Salomon speaketh in his preacher be not of an hastie spirit to anger for anger resteth Eccles. 7. in the bosom of fooles these know nothing and nothing wil they learne If they be reproued they are offēded if they doe know any thing they know not as they should whereof admonished they fal into anger Salomō saith the scorner will not loue him which rebuketh him neither go Pro. 15. Ose 4. to the wise Osei condemneth it in Israell that they spoke against the prophets and preists for rebuking them It was reckned for great sinne in the people for hating the prophets which reptoued them openly in their assemblies Sirach condemneth it with Salomon among the follies and fooleries of men to hate instruction and disdaine to be Amos. 5. Ecclus. 21. taught and informed therefore he saith He that is not wise wil not suffer him selfe to be taught And the Apostle here forbiddeth anger and wrath to be wreaked against them which informe and teach vs wisedom Thus then to hate the instructor to speake against the teacher and prophet to persecute them which rebuke sinne and iniquitie among men to disdaine to be taught and instructed to be angrie with those by whom our sinnes are condemned our enormities reformed our erours reclaimed is not ōly great infirmitie but malitious wickednes and deuelish folly which thing as an hinderance vnto knowledge in the word of truth an impediment to our new birth and regeneration in Christ rebellious and wickedly opposed vnto God himselfe who by the word calleth vs to repentance the Apostl here condemneth and remoueth wherefore my deare brethren Let euery man be swifte to heare but slowe to speake and slowe to wrath Of this latter there is a reason here rendred why men should not be angrie when they are reproued and taught in the word because that that anger worketh not the righteousnes of God A reason from disprofit from disaduantage This wrath and anger herence conceiued worketh not the righteousnes of God yea it hindreth Gods worke in vs in that the audience and hearing of the word is hindered It worketh not that which is righteous before god which of his seruants he requireth namely to heare his word with reuerence to do his wil with carefulnes and be fruitfull in all good workes to his glory This anger wrath geuing place to disordered affections tumults of our minds worketh not the righteousnes of God Yea where this is there godly righteousnes christiā dutifulnes and holy obedience to the word is exiled abandoned abolished clean estranged from among vs there the righteousnes of God ruleth not neither is that moderation and godly attētiō which before was cōmēded that we should be swift to heare but slowe to speake in any measure performed yea rather sinne is suffered to haue his souerainty in vs for as patient godly reuerence hath all other vertues tied as in an indissoluble inseperable chaine so al impietie al vngodlines vnrighteousnes of men ruleth raigneth whē impatience wrath disquieteth vs. This reason ought to moue men to put away al swelling al anger wrath from thē and without choler snuffing or disdaine to heare gods word instructing them that they may be begottē againe by god with the word of truth to be the first fruits of his creatures Now let vs pray vnto God who of his own wil hath begottē vs with the word of truth that we should be the first fruites of his creatures that we may be strēgthned with the grace of his holy spirite in the inward man to heare with redines to speak of his word with sobernes to keep it with carefulnes that in happy issue of our waies we may be blessed with spirituall blessings in Christ our Sauiour To whom with the father the Spirite the most heauenly comforter be praise glory honor and maiestie now and for euer Amen Iames Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7. Verse 21 Wherfore lay apart all filthines and superfluitie of maliciousnes and receaue with meekenes the worde that is graffed in you which is able to saue your soules 22 And be you doers of the worde not hearers onely deceiuing their owne selues 23 For if any heare the worde and doe it not he is like vnto a mā that beholdeth his naturall face in a glasse 24 For when he hath considered himselfe he goeth his way immediately forgetting what manner of one he was 25 But who so looketh into the perfect law of libertie and continueth therin he not being a forgetfull hearer but a doer of of the worke shal be blessed in his deede 3. part of the last member of this chapter THe third branch of this last and fourth thing in this first Chapter conteyned is touching certaine admonitions which follow this doctrine of regeneration and they are as exhortations to the regenerate In setting downe whereof he descendeth to the fruites of regeneration and effects of the word of trueth in the Saints least they hiding this inestimable treasure in the ground and shutting it vp as it were in the secrete closet of their own bosomes might in their liues be found fruitlesse and vnprofitable And the admonitions here are foure Whereof two in these words and verses are conteyned Namely 1. To heare the word of God In which exhortation there are three things 1. What he admonisheth of To heare the worde 2. How it must be heard 1. Laying aside filthines and malice 2. With meeknes 3. Why. The reason It is able to saue our soules 2. Not to heare onely but to doe also In which two things are handled 1. The admonition or exhortation it selfe geuen 2. The reasons rendred 1. From hurt to themselues 2. From the losse of the vse of Gods worde by similitude Now to come to the first admonition and the first 1. Admonition thing therein conteyned The thing whereof he admonisheth it is to heare the word of God the word of trueth Whereof he geueth iust admonition here because hee hath before tolde vs that thereby wee are begotten to be the first fruites of Gods creatures Seeing then the worde of God is that word of trueth wherewith almightie God begetteth vs againe to be the first fruites of his creatures it standeth vs in hand with all peaceablenes and quietnes of minde without filthines and superfluitie of maliciousnes to heare it to receiue it to embrace it Concerning hearing this word of tructh which here is called receiuing the worde what one thing is there wherein the holy Prophets and other the Saintes of God haue more laboured then often to admonish the people to heare the word of the Lord Moses in the repeating of Deut. 4. Deut. 5. the lawe calleth Israel to the hearing of the law of God wherefore in sundrie Chapters he thus exhorteth and admonisheth Deut. 6. c. the people
heare not only but do also therefore he admonisheth them to be doers of the worde not hearers onely To do the worde is double 1 To doe it absolutely and perfectly so that both the heart consent and the outward A double doing of the worde life answere fully to the law of God in perfect measure To which doing God in the lawe did promise life for in the law it is said I haue giuen thee lawes statutes and ordinaunces which if thou doe thou shalt liue in Leuit. 18. them Our Sauiour in the Gospel thereunto respecting telleth the foolish lawyer who by doing would obtaine Luke 10. life that if hee would loue God with all his heart with all his soule with all his strength with all his thought Rom. 2. and his neighbour as himselfe hee should liue The Apostle shewing the Iewes which so much boasted of doing the lawe that they must perfecty fulfill the lawe if thereby they would looke to be saued saieth That not the hearers thereof but the doers of the lawe shall be iustified before God This perfect fulfilling and doing all that the law requireth is that doing which the law and Gospell mencioneth and requireth in them which by their workes hope to attaine life This no man can possibly performe for what man euer could loue God with a perfect heart with all his soule with his whole affection strength and power What man euer loued his neighbour as himselfe VVhere is he and who is he that continueth in all things that â—eue 17. are written in the law to do them VVhere is that either man or woman that neither in thought word nor worke hath broken the commaundements of God this is the obedience this is the fulfilling this is the doing which the lawe requireth which no man perfourmeth Saint Peter the Apostle therefore calleth it a yoke intollerable which neither they neither their fathers could Acts 15. beare And Saint Paul a little before to the Antiochians Acts 13. in Pisidia protesteth that by the law wee could not be saued from our sinnes because we could not perfourme it which was so weakned through the infirmitie of the flesh that it could not possibly deliuer man from sinne from death Which defect is not by nature of the law but thorowe the naturall impotency and weaknes of man which cannot doe that in perfect measure which the lawe with great exactnes requireth Saint Augustine therfore in his booke of the Spirit and letter saith very well and wisely De spiritu lit c. 19. The law is not therefore not accomplished for any fault in the law but by the fault of the wisdome of the fleshe Which fault is to be shewed and made manifest by the lawe but to be healed through grace The holy men of God therefore seeing themselues to come short of the doing of the word and lawe in this matter and manner of doing haue in the humilitie of their mindes accounted themselues as sinners and therefore haue confessed their iniquities and transgressions their sinnes and vnrighteousnes before the Lord as the Patriarches as Job Dauid Daniel the Apostles and all the Saints of God as it appeareth Seeing theÌ„ that no man is able thus to do the word there must some other kind of doing the word be by Saint Iames here required Therefore there is a doing of the word and law vnder the Gospell when Christ for vs and our saluation fulfilleth the law in perfect measure therfore Rom. 10. is called the fulfilling of the law to all that beleeue and therewith also geueth vnto his Saints as members of his body the holy Ghost the spirite of sanctification that thereby they after some measure may truely doe his will earnestly cleaue vnto his word faithfully beleeue his promises vnfeinedly loue him for his goodnes and feare him with reuerence for his mighty power And finally loue their neighbour though in great infirmitie great imperfection great weaknes This our doing of the word and fulfilling the law of God almighty God accepteth and taketh in good part for his sonnes sake who hath in all points and parts perfectly fulfilled the lawe for all those that beleeue And this our doing of Gods worde is not thereby to attaine to righteousnes with God which thing before we haue receiued by faith in Christ only but partly to testifie that by Christ we are made righteous before God and partly to shew our obedience to God therfore whose workmanship we are prepared vnto good workes that we should walke therein Such then as knowing themselues to be iustified by Ephes 2. faith in Christ before God to testifie their righteousnesse to men and their obedience to God endeuour to expresse in their deedes the hope they haue in Christ and labour in their whole life to walke worthy the calling whereunto they are called that in their conuersation they may beautifie their profession and God may in all things through them be glorified in Iesus Christ are said to be doers of Ephes 4. the word and these are the doers whom the Apostle here mentioneth Be ye doers of the worde not hearers onely And hereunto serue so many exhortations in holy Scripture whereby we are stirred and pricked forward to the practise of good workes and studie of vertue whereof the Epistles of the Apostles are full and the whole bodie as it were of the holy Scripture therewith replenished This godly endeuour according to the measure we haue receiued this studie and practise of good workes vertue prescribed this performance of obedience offered to God must shine in the Saints which as necessarie in al professorus of gods word is ioyned with the hearing therof Our Sauiour Christ ioyning the hearing and doing of Mat. 7. the word together saith That he that heareth the word doeth it is like to a wise man which buildeth his house on a rocke And shewing whom he accounteth for his brethren and his mother he saith That they are his brethern Luke 8. and mother not which heare onely but which heare and doe the will of God And to the woman which said vnto Mat. 12. Luke 11. him Happie is the wombe that bare thee and the pappes which gaue thee suck he replieth Yea rather happie are they which heare the word of God and doe it Finally when he had washed his Disciples feet mouing them to the imitation and following of his owne example in conclusion of the exhortation he shutteth vp the Iohn 13. matter in this wise If you know these things happie are you if you doe them To heare or know then the will of God and not to doe his word preuayleth nothing This knew the holy Prophets who therefore ioyned practise of the will with the hearing of the word and lawe of God as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell Reuel 1. in the Reuelation weighing and pronouncing them
you seeme religious and refraineth not his tongue from these but deceiueth his ovvne harte this mans religion is in vaine Which thing being true how many men and womens religiō is now in vaine seeing so many haue their tōgues bent and their mouthes prepared to al vanitie of speech all counterfetting with God all rashnes of iudgement al flatterie of wordes all dissimulation with men all lying to their brethren all filthines of talke all slaunderous reproach all cursed execration all blasphemie and vaine swearing But let vs which feare God know that the word of God prescribeth rules vnto our tongues and teacheth to refraine our lips from all those euils whereby our religion may be defiled and let vs euermore holde fast this exhortation of Saint Iames If any man among you seeme religious and refraineth not his tongue but deceiueth his owne heart this mans religion is in vaine Which place forbiddeth not telling of a trueth reprouing of sinne reforming of the wickednes cōfessiō of faith defence of iustice admonishing our brethren counselling our neighbours instructing the ignorant comforting the feeble minded or such like dueties of loue perfourmed by speach and talke in men But those and like vices mentioned before are here reproued whereunto who is addicted is an hypocrite and his religion is vaine and vnprofitable before God And this is the summe of this exhortation The fourth and last admonition is touching the true seruice of God and pure religion Wherein he describeth 4. Admonition certaine effects or properties of that part of religiō which most condemneth hypocrites For many bearing a countenance of religion yet neither shewe foorth the fruites of loue vnto others neither are they pure and holy in thē selues wherefore worthely to be condemned as hypocrits Which thing the Apostle here concludeth Pure religion and vndefiled before God the Father is this To visite the fatherlesse and widowes in their aduersitie and to keepe our selues vnspotted of the world as if he would say Many make fare as they were religious many sette a face on it as if they were deuout many prerend that they performe seruice vnto God yet doe they neither walke in charitie to the poor-ward neither in innocēcy towards themselues therfore they are but halting hypocrites and counterfette Christians for this is onely true religion before God to visite the fatherles and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world If wee will describe religion by her properties and effects howe it is iudged of men it consisteth in two things 1 Charitie to the poore 2 Innocencie and puritie of our owne liues so that all that is but superstition and dissimulation hypocrisie which is not testified by these two For which cause the holy Prophets the blessed Apostles our Sauiour Christ him selfe hath condemned that Religion for vaine and counterfeite which hath beene voyde of charitie and innocencie Now that the Apostle sayeth pure Religion and vndefiled before God the Father is this it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues and with others in the worlde but not with GOD and a Religion allowed and appooued with GOD though not with the worlde and this Religion is the Religion which the Saints must professe and the true Religion of God 1. Voca◠Gen. c. 3. without which all other Religion is superstition idolatrie and hypocrisie For without the seruice of the true God the Religion wherein hee delighteth euen that which seemeth vertuous and good is sinne neither can any man please God without God himselfe saith saint Ambrose For which cause our Sauiour Christ condemned Luke 16. the glorious appearaunce of Religion because it was not accepted before GOD neither agreeing thereunto but in hypocrisie in the Pharisies you are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men is abhominable before GOD. Let therefore hypocrites please themselues as much as they will yet is not their Religion the true Religion of God Wherefore to put a difference betwixt Gods true Religion and the Religion which pleaseth our selues and others the Apostle sayeth Pure Religion and vndefiled before God euen the father is this Of this pure religion there are two properties Charitie 1. propertie or effect of religion 1 Charitie therein he maketh mention but of one effect or worke of mercie visiting vnderstanding notwithstanding euerie worke effect or duetie of loue or mercie by the figure most vsuall in Scripture whereby a part is taken for the wholy as visiting for all the workes of mercie Senechdoche In like maner he specifieth and mencioneth two persons the fatherlesse and widowes meaning thereby all those our brethren and sisters which stand in need of our helpe and are to be succoured Specially the fatherlesse and widowes of whom God seemeth to haue the greater care because they are most oppressed despised wroong and thrust to the walles troden downe and kept vnder as most destitute of ayde and helpe of men in the worlde therefore by name commended in sundrie paths and dueties by almightie God in the Scripture As in the lawe Deut. 10. 18. In the Prophets Isai 1. 17. Zach. 7. 9. and 10. verse Ierem. 22. 3 the Apostle in this place Of whom not onely himselfe taketh speciall care as the princely Prophet recordeth He that is God is the father of the fatherlesse and iudge of the widowes Psal 68. euen GOD in his holy Temple and elsewhere the Lorde keepeth the straungers hee releeueth the fatherlesse Psal 146. and widowes but hee ouerthroweth the way of the wicked but also commendeth the care and defence of them to men sayeth Lactantius least any man should bee stayed and holden backe with the loue of his wife and children from sustayning death for righteousnesse Lib. 6. insti ca. 12. and for the faith of Christ but with willingnesse should suffer it knowing that he leaueth his deare vnto God from whom there shall neuer aide and succour bee wanting to them So then this place commendeth vnto vs Meaning wife and children the workes of mercie and loue to all that neede but specially towards the fatherlesse and widowes Charitie is so necessarie a propertie in religion as that where it is wanting there is not onely no true seruice of God but neither any loue of God at all abiding For the Apostle sayeth that who so hath this worldly goodes and seeth his brother haue neede and shutteth 1. Iohn 3. vp the bowels of compassion against him the loue of God abydeth not in him Saint Paul exhorteth thereunto as to a most necessarie 2. Cor. 8. effect of fayth and fruit of religion willing the Corinthians that as they abounded in euerie good worke in fayth in worde in knowledge in diligence in loue Rom. 15. so also they should abound in charitie VVhereof writing to the Church of Rome hee calleth it the fruite of
the fayth of the Saints Which who so euer performeth not bereaueth himselfe not onely of the name of a Christian but of the verie nature of man sayeth Lactantius Lib. 6. c. 11. because it is a dutie of humanitie to helpe in the necessitie and perill of man To the excellent prayse whereof it pertaineth that the supplie of the Saints neede and the ministring to their want is called a sacrifice As Saint Paul calleth the beneuolence of the Philippians sent vnto Philip. 4. him by Epaphroditus their minister a sacrifice of a sweete smelling sauour vnto GOD and the authour to the Hebrues stirring the people thereunto willeth Heb. 13. them to bee mindefull of ministring to the necessitie of the Saintes because with such sacrifices GOD is pleased To the offring whereof vpon the aultar of the needy brethren many things might moue Christians and true professours of pure and vndefiled religion 1 That in his law and Gospel the Lorde requireth this duetie of loue and seruice to be done to whom seeing we are infinitly indetted we herein must be obedient Touching which duetie what commaundements haue we Leuit. 19. in the holy Scripture Did not Almightie God charge Israel that they should leaue the gleaning of their haruest and the remainder of their vintage that the poore might thereby bee releeued Gaue hee not to the same Deut. 15. people commaundement that when they came into the land of their inheritance if any of their brethren fell into pouertie they should giue vnto him and not bee grieued Isai 58. therewith that so they might be blessed from God Doth not God call the hypocrites who pretended religion to this point and propertie of seruice and holie worshippe to breake their bread to the hungrie to call againe the wanderer to cloath the naked and not to despise their owne flesh Doeth not our blessed Sauiour Luke 6. exhort men to this effect of religion and therein to imitate the example of God Doeth not Saint Paul perswade men to distribute to the necessitie of the brethren Rom. 12. Doth hee not desire the Church of Galatia to Gal. 6. doe good vnto all men but specially to the housholde of faith Doeth hee not will Timothie his scholer to 1. Tim 6. charge the riche men of the worlde to bee riche in good workes and readie to distribute Exhorteth not the Heb. 13. Apostle to the Hebrues to communicate and distribute to the poore and needie because thereby God is well pleased Doe not sundrie other Scriptures sounde to the same sense and purpose Seeing Almightie God in his lawe the Prophets in their writings our holie Sauiour in the Gospell the blessed Apostles in their Epistles haue hereunto mooued then no doubt the verie viewe and recording of this commaundement might mooue all such as professe pure Religion and vndefiled before God to this duetie of charitie 2 Neither this onely but also the remembrance of our frailtie and ficklenesse of our worldly condition must moue to charitie For such as are riche to day may be poore to morrowe our riches are vncertaine our state miserable our condition variable our selues may neede to morrowe who to day wallow in all wealth we may come to pouertie which now abound in plentie wee may bee pinched with penurie which nowe enioy prosperitie To the ende therefore that we may finde mercie in miserie let vs shewe pitie in our prosperitie knowing this that who so shutteth his eares to the crie of the poore shall crie himselfe and not bee heard Our Sauiour auoucheth that with what measure wee Prou. 21. Matt. 7. meete vnto other other shoulde meete with the same vnto as also if we meete in a plentifull measure of mercie wee shall haue plenteous mercie shewed vs againe if wee meete in a harde measure of senslesnesse and want of feeling our brethrens want wee our selues shall bee vnpityed in the time of our anguish This Apostle affirmeth that there should be condemnation James 2. mercilesse to him that sheweth no mercie For assuredly whosoeuer in censuring and rashly condemning his brother or not in relieuing and helping him in destresse sheweth himselfe cruell currish hard hearted and mercilesse shall finde Almightie God and men also hard seuere mercilesse and rough agaynst him It is good therefore men should thinke of themselues in their brethrens persons and recount that wee our selues in perill deserue not to bee deliuered if in daunger wee stretch not out our helping hande to others neither in necessitie to be pitied if we succour not in neede such as are destressed This frailtie and changeablenesse who so weigheth and considereth a right shall easily be moued to this propertie of religion and duetie of loue which Saint Iames commendeth 3 That we are members each of each other and all members of one bodie might it not moue vs to mutuall succour In the naturall bodie if one part be grieued the 1. Cor. 12. others are all disquieted if the hee le be pricked the head stowpeth the backe boweth the eyes looke the fingers feele the handes holde and euerie part endeuoureth to remooue the griefe and when our Christian brethren and sisters suffer shall we be senselesse When wee are full shall wee thinke no man emptie VVhen we are housed shal we thinke no man to be harbourlesse When we are clothed shall we perswade our selues that no man then is naked If we be whole is no man sicke If we be sound is no man sore If we be free is no man bonde If vvee bee vvarme is no man colde If vvee abound doeth no man lacke Shall nature teach our members mutually to helpe one another and shall not the bonde of spirituall incorporation teach vs one to suffer with another one to succour another The Pellican when hers are sicke with her owne blood succoureth them and shall we not helpe in their neede our needie brethren redeemed and raunsomed with the bloud of Christ Whome assuredly we haue not for our head neither yet are we his Saints nor felow members of this his misticall bodie vnlesse we bee carefull to succour them in the time of their neede 4 If wee require example God is rich in mercie and goodnesse hee giueth aboundantly to all men and reprocheth none vvhose example our Sauiour commendeth vnto vs to mooue vs thereby to the workes of mercie Be ye mercifull euen as your heauenly father Luke 6. is mercifull 5 If we looke for a president our Sauiour Christ is our patterne who laide downe his life for vs that wee should lay downe our liues much more our goodes for the brethren 1. Iohn 3. 16. 6 If reward may allure vs we haue not onely therefore promise of encrease and multiplying our store here as we see was performed to the widow of Sarepta whose meale in tubbe and oile in cruse though there of dayly were spent decreased not because in destresse she relieued 3. Kings 17. Pro.
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
haue crucified the Lorde of glorie Christ may be called the Lord of glorie 1 Because he is full of maiestie power and glorie at the right hand Philip. 2. of God Which glorie Saint Paul noting vnto men affirmeth that God his father had highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee should bowe of things in heauen things on earth and things vnder the earth and euerie tongue should confesse Iesus Christ to be Lord to the glorie of God And in another place to like purpose entreating of the same glorie of Christ at the right hand of God auoucheth Ephes 1. that God had raised vp his sonne Christ and set him at his right hand in heauenly places farre aboue all principalities and might and power and dominion euerie name that is named not onely in this world but in the world to come Which the author to the Hebrues calleth the right hand of maiestie in highest places Which glorious Heb. 1. exaltation S. Peter expressing writeth that Christ is at the right hande of GOD gone into heauen to whom 1. Pet. 1. the powers and angels and might are subiect this being Heb. 1. a glorie farre aboue the glorious and most excellent condition of Angels to whom the Lord neuer saide Sit at my right hande till I make thine enemies thy footstoole and this glorie being proper vnto Christ our Lord hee may be called our glorious Lord or the Lord of glory 2 Christ Isai 53. Zach. 9. is the Lord of glorie because howsoeuer hee first came in basenesse great humilitie yet at his second appeaing and comming he shall come in vnspeakeable glorie as the Scriptures haue auouched The holy Euangelists with one mouth as it were describing the cōming of our Lord Matt. 24. Luke 21. Marke 13. Iesus Christ to iudgement affirme that he should come in the clouds with great power glorie S. Mathew setting down the maner of the general iudgemēt the summoning citing of all creatures before Christ the sentence of Mat. 25. iudgement which should be pronoūced to al writeth that when the sonne of man should come in his glorie and all his holy angels with him thē should he sit vpō the throne of his glorie and all nations should bee gathered before him that he should diuide the one from the other as a shedheard diuideth the sheepe from the goates and set the sheep on his right hand and the goats on his left and say to the sheepe Come ye blessed of my father receyue the kingdome prepared for you but to the goats depart from me ye cursed into euerlasting fire prepared for the diuell and his angels Saint Iude the Apostle intreating of this glorie of Christ which he proueth out of Enoch writeth thereof in this wise Behold the Lord commeth with Iude v. 14. thousands of his saints to giue iudgement against al men Accompanied with so glorious a troupe and traine of his saints his comming is glorious S. Paul painting out the same matter vnto vs and shewing the glorious cōming of our Sauiour Christ auoucheth that the Lord Iesus should discend from heauen with a shoute and with the voice of 1. Thes 4. the archāgel with the trumpet of God The archangel being the harminger or the proclaimer of Christs comming the trumpet of God soūding out the same to all the world doth not a litle shew the glory of Christs cōming His comming therefore being so glorious he is the glorious Lorde or the Lorde of glory as the Apostle calleth him 3 Christ to conclude is a glorious Lord because he bringeth and aduanceth his seruants to immortall glory after his appearing in iudgement For he exalteth and lifteth Iohn 12 them to his eternal kingdom of glory as himselfe of himself witnesseth to the Iewes whom he telleth that when by death vpon the crosse he should be lifted vp so exalted to his kingdom he would draw all men all that beleeue vnto him to the same glory To which purpose he praieth Iohn 17. vnto his father father I will that they whom thou hast giuen me be with me euen where I am that they may behold that my glory which thou hast giuen me Wherof he assureth his Church in the person of the disciples as my Luke 22. father hath appointed vnto me a kingdom euen so I appoint vnto you that you may eat drink in my kingdom and sit iudge the twelue tribes of Israel Vnto the reall possession wherof he calleth all his saints in the sentence Mat. 25. of the general iudgement to them by him pronounced when with most comforable voice hee crieth nowe vnto them Come ye blessed of my father possesse the kingdom prepared for you from the beginning of the world S. Paul Col. 3. subscribeth hereunto We are dead and our life is hid with Christ in God when Christ which is our life shall appeare thē shal we also appeare with him in glory Wherin the apostle assureth vs that howsoeuer our glorious condition by reason of worldly miseries calamities afflictions whervnto weare here subiect is as it were hid yet shal wehaue the accomplishmēt of our glory at Christs comming when we shall be exalted to our glorie which wee haue in Christ Iesus Saint Iohn disputing of the glorie 1. Iohn 3. which we shall inioy by Christ and the excellent dignitie and calling to that immortall glorie wherunto at his cōming by him the Saints shal be exalted saith dearly beloued we are the sonnes of God but it is not manifest what we shal be and we know that when he shal appeare we shal be like him So that albeit in this life we receiue not the perfect measure of our glorie yet when he commeth to iudge the worlde our glorie shall bee reuealed and we made like him partakers of the like and same Rom. 8. though not of equall glory with the sonne of God Christ Iesus This is that glorious libertie of the sonnes of God whereunto the saints are brought by Iesus christ our Lord not onely himselfe full of maiestie and glorie but appearing to the world in the last day in excellent glorie and then making all his seruants partakers of the like glorie is for these and like respects in Scripture called the glorious Lord or the Lord of glorie This glorie of Christ yea this glory of his poore saints if we would esteem as we ought there would not be such respect of persons as there is among men to esteeme of the riche and wealthie though prophane and wicked and to contemne and disdainfully account of the poore albeit vertuous and godly 3 To haue this faith of Christ our glorious Lord in respect of persons is to esteeme the faith religion and profession of Christ by the outward appearance of men VVhich this Apostle here condemning saieth My brethren haue not the faith of our glorious
it is with men in our age let a poore man owe ought to the rich he shall forfette his bande he shall paye for the time he shal be sued for the debt with all vnmercifulnes and crueltie he shal be forced to satisfie to the vttermost farthing which is a sinne for which the prophane rich men are to be accounted accursed Or finally when rich men pretende title to the right of the poore and so wrongfully sue him to take from him his right patrimonie purchase or inheritance partly by his owne countenance partly by his riches calling the poor before iudgements for his owne Not that it is now not lawfull for any rich man to sue the poore for his right or that all rich men doe bring the poore before iudgement seates alwaies for as it is lawfull for the rich to get his owne in some respectes So neither doth euery rich man sue euery poore man which is indangered vnto him but because the prophane couetous and wicked rich men commonly so doe and that then when they should forgeue for Christes sake as when the poore is vnable to pay when he is godly and desirous to liue by his labour and endeuoureth to liue out of debt and danger and yet cannot Now to call such before iudgement seates to sue them for extremities to sollicite and trouble such and with crueltie to seeke the vttermost of them is mercilesnes and crueltie for which the prophane rich men are to bee accounted execrable and accursed These wicked prophane vngodly rich men care not for wife nor children houshold nor familie of their poore distressed brethren they regarde neither vertue religion godlines nor honestie they turne their eyes frō their pouertie vnablenes carefull endeuour they will be satisfied they will cast them in prison bring them to seats of iudgement keepe them in durance they wil make dice of their bones but they will haue the extremitie of them and the more godly men be the more these tirannes rage against them forgeuing rather great summes to the voluptuous prodigall lasciuious wicked and wanton persons then to release small matters to the godly Seeing then the rich vse such vnmercifulnes towards the poore for which we should rather account them cursed it seemeth great madnes in men so partially to honour them which are thus wicked 3 The third sinne and euill in the rich men of the Blasphemie world wherefore they are to be helde accursed is their blasphemie against the religion of Christ they blaspheme the worthie name whereby ye are named You are named after Christ Christians this worthie name is by prophane rich men blasphemed they blaspheme the worthy name which is called vpon you that is where after you are called or named The Apostle according to the phrase of the Hebrewes speaketh As the name of the father is called vpon by the child that is the childe is named after the name of the father Which phrase Iacob vsed when hee blessed the two sonnes of Joseph the Angell which hath Gen. 48. deliuered me from all euill blesse the children and let my name be called vpon them and the name of my Fathers that is let them be named by the name of my Fathers and by my name The name of the husbande is also called vpon by the wife that is the wife is named after her husband as the Prophet Isai speaketh In that daye shall seuen women take holde of one man and say Wee will Isai 4. eate our owne bread and weare our owne garments that is we will finde our selues but let thy name he called vpon vs let vs be called by thy name In religion the true worshippe and seruice of God the name of God is called vpon the professors of Gods seruice Moses speaking of Deut. 28. the preferment of Israel aboue all other people that God was their God and they his people saith Then all people of the earth shall see that the name of the Lord is called vpon ouer thee Daniel the Prophet of God in his prayer and confession of his sinnes and the sinnesnnes of the people Dan. 9. saith in this wise O Lord heare O Lord forgeue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy Citie and vpon thy people thy Citie people are called after thy name the citie of God the people of God Amos prophecying of Amos 9. vniting the Edomits and other enimies of the Iewes with them in the misticall bodie of Christ in like maner speaketh in the person of God I will raise vp in that day the Tabernacle of Dauid which is fallen downe and I will raise vp his ruines and builde it as in the daies of old that they may possesse the remnant of Edom and of all the heathen because my name is called vpon them saith the Lord that doeth this Vnder the Gospell Christian religion and the name of Christ is called vpon Christians that is Christians are named after the name of Christ as here the Apostle speaketh The worthy name of Christ which was called vpon the Saints that is whereby the Saints were named being Christians of Christ by the wicked worldlings and prophane men of the earth is blasphemed and euill spoaken of For rich men commonly are enemies vnto religion and either openly they blaspheme it or secreatly scorne at it So that as not many wise according to the fleshe nor many noble nor many mightie are called thereunto so neither many rich men because their happinesse trust and confidence is in their wealth which withholdeth frō comming to the kingdome of GOD. For the which cause our Sauiour pronounceth it easier for a Camell to Mat. 19. passe through the eye of a needle then for a rich man to enter into the kingdome of God Seeing then these prophane rich men dishonour God and his Gospell it were madnes for you his children to geue honour vnto them The worthie name of Christ and his Gospell as generally of all men so specially of prophane rich men may two wayes be blasphemed dishonoured and euil spoken of 1 When they deride iest scorne and scoffe at Christian religion speaking maliciously disdainfully against Christ and his profession Thus the Scribes and Pharisies with the Iewes blasphemed the worthy name of our profession when they called Christ Samaritan when they saide hee cast out deuils by the power of Beelzebub the Iohn 8. Mat. 12. prince of the deuils when they called and counted his doctrine deceite heresie newe and strange doctrine not to be suffered Thus Iulian the Apostata blasphemed this worthie name when in contempt he called Christ Galilean Carpenters sonne the man crucified Thus Porphirius Tripert hist. lib. 6. c. 6. Cyril contra Jul. c. the Philosopher Lucian the scorner blasphemed the worthie name whereby we are called when they reuiled reproached spoke euill of and scorned the Gospell The Heathen Philosophers and Galen the
famous Physicion calling and counting it follie blasphemed it All men which by vile speeches disgrace discredite reproach or speake euill and maliciously of Christian religion as diuers and sundrie wise prophane rich men offend blaspheme the worthie name whereupon we are called and whereby we are called 2 As by their speech so by their liues men blaspheme and dishonour the Gospell when they which professe religion walke not neither liue thereafter by which meanes the Gospell is flaundered dishonoured blasphemed 2. Kings 12. Thus Dauid blasphemed the worthy name whereby he was called when by his adulterie he caused the name of God to be euill spoken of and blasphemed by the wicked the rulers ouer the people of Israel causing them to houle blasphemed the name of God in like manner as is Isai 52. witnessed by the Prophet The Iewes which professed the selues the people of GOD by breaking the law of God whereof they boasted and liuing in all vncleannes mischiefe Rom. 2. and wickednes caused also the name of God to be blasphemed among the brethren as Saint Paul writeth All men professing godlines yet liuing disorderly dishonestly and otherwise farre then their calling requireth blaspheme the worthy name whereby they are called as adulterers fornicators vncleane persons couetous men extortioners oppressours drunkards vsurers liers deceauers the malicious and enuious the slaunderous and reproachfull persons with such like professing godlines but practising wickednes in their whole conuersation blaspheme the name whereby they are called And thus the rich men oftentimes blaspheme the Gospell in like manner Albeit both wayes the worthy name whereby Christians are called be blasphemed by the wicked rich men of the world yet the Apostle seemeth to haue spoken of the former kinde whereby the Gospell is euill spoken of and blasphemed as by the spitefull malicious and vile slaunders mockings and reproaches of Christ and his religion Which thing while the rich men of the world doe they ought to be helde as cursed and execrable To honour such as these are what madnes is it And as in the Apostles time there were such hare-braines and frantike fooles so this madnes also remayneth among vs in these daies For we cappe we crouche we bowe we bende we preferre we honour we esteeme we respect and that with disdaining of the poore brethren vngodly men mockers and scorners of religion arrand papists knowen adulterers open blasphemers dayly liers luxurious and riotous persons carnall professours yea and professed enemies vnto the Gospell and worthie name whereby wee are called whose whole force is bent whose whole laboure is imploied whose studie tendeth by all possible meanes not onely in part to corrupt but in whole to subuert Christian religion to bring in idolatrie restore superstition and sowe the seede of scisme in the Church of Iesus Christ What madnesse is this in our braines what phrensie hath possessed vs what lacke of sense and reason what doting follie hath bewitched vs These are then the two euils which in accepters of mens persons are here condemned peruersnesse of iudgement in preferring the prophane rich whō God abhorreth and contemning the poore godly whom he hath called and their doting madnesse in that they honour and preferre those who for their tyrannie vnmercifulnesse and extreeme crueltie towards the Saints and their horrible blasphemie whereby they blaspheeme and speake euill of the worthie name whereby we are called are to be counted execrable and cursed And this is the second thing in this first reason to be considered the euils which in respecters of persons in the professing of the Gospel of Christ are here condemned 3 The third thing in this first argument is the conclusion The conclusion wherof thus saith the Apostle but if ye fulfill the roiall lawe according to the Scripture you doe well but if you regarde persons yee commit finne and are reprooued of the lawe as transgressours In which wordes the Apostle concludeth that charitie which by the lawe of God is prescribed can not stande with this respect of persons for the lawe requireth that men shoulde loue their neighbours as themselues without exception counting all men our neighbours therefore in the dueties of loue men must not regarde mens persons but generally do their duetie to all And this conclusion seemeth to be inferred by the way of preuenting an obiection which might haue beene made by them which honour the rich with the contempt of the poore for they might say to honour is a point of loue loue is the fulfilling of the law therefore in honouring the rich we fulfill the will and the lawe of God and so doe well Matt. 22. Rom. 13. Gal. 5. 1. Tim. 1. and offend not Thereunto Saint Iames answereth if in deede you loue according to the true meaning tenour of the law which willeth vs to loue our neighbour as our selues and counteth all men our neighbour and therefore inioyneth loue generally towardes all to bee extended you doe well But if you regarde in your loue the persons of men and loue honour preferre men because of their riches pompe glorie and outwarde appearance you sinne and become transgressours of the law If you loue euen the rich also as men you do wel but if you loue and honour them because of their riches you doe sinne and transgresse the law This conclusion in these two verses contayned ministreth vnto vs the consideration of foure things 1 VVhat the royall lawe is here mencioned 2 Why this lawe is called a royall lawe 3 VVhat this royall lawe commaundeth men 4 Howe this lawe is fulfilled 1 The lawe which here is called royall is the lawe of loue and righteousnesse prescribing what duetie to euerie one pertaineth and it containeth that part of the lawe which in the second table is deliuered teaching vs to loue one without hating of another to honour one without contemning of another to preferre one without disdaine of another to regarde the rich without neglect of the poore brethren The lawe of loue therefore which prescribeth what duetie is to bee perfourmed to euerie one is the royall lawe by Saint Iames here mencioned But if you fulfill the royall law which sayeth thou shalt loue thy neighbour as thy selfe you doe well 2 This lawe of loue here called the royall lawe is therefore called the royall lawe 1 Because it is from a King not mortall but immortall euen the king of kings and Lord of Lords euen from God This law then proceeding from this King is called the kings lawe the royall 1. Tim. 6. 15. Reuel 5. lawe the princely lawe And that this lawe concerning loue is from GOD it is manifest for God in the reforming of his people among other things prescribeth Leuit. 19. this lawe vnto them loue thy neighbour as thy selfe Saint Paul agreeable thereunto sayeth Concerning brotherly loue I neede not to write vnto you for 1. Thes 4. 1. Iohn 4. you are taught of God to loue one
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.
deade without workes Which thing Saint Iames to insinuate giue vs to vnderstād he breaketh forth into these words but wilt thou vnderstande O thou vaine man that the faith which is without workes is deade was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar Wherein first let vs with Illericus see the annotation and obseruation or note of Cardinall Caiatan one of the Romish clergy vpon these wordes wilt thou vnderstand O thou vaine man that faith which is without works is Cardinall Caietane deade Marke reader saith he that James meaneth not that faith without workes is deade because it is manifest that we are iustified by faith euen without workes as appeareth by infants baptized and in olde folke also baptized and forthwith deceasing and dying but he meaneth faith without workes that is faith refusing to worke is deade vaine and not able to iustifie Thus euen one of their owne who would herence conclude the necessitie of workes in the matter of iustification spoke that same which we all speake and defende and for which wee are wrongfully condemned of them that faith which is not prepared to doe well when occasion is offered but then refuseth to worke is deade and profiteth nothing for as much as true faith worketh alwaies when matter occasion and opportunitie is offered through loue as Saint Paul auoucheth This sence of Saint James if the Romanistes Gal. 5. would holde if not with vs yet with their owne Cardinall there should remaine out of this place no controuersie at all betwixte vs and them in the matter of iustification This foretold the words of the Apostle are plaine the storie euident the matter manifest therefore a briefe and pataphrasticall running ouer them may bee sufficient Wilt thou vnderstand saith he ô thou vaine man that faith without workes is dead Faith in men iustified destitute of workes or as Caietane saith refusing to doe well when occasion is offered is dead indeede for that all the Saints shewe foorth their faith in the practise of workes and vertue The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith without the fruites of righteousnesse emptie or vaine borowing his similitude from barrelles or other like vessels which the emptier they be the more they doe sounde and rumble so likewise these men the voider they are of true faith the more they prate and prattle therof the lesse substance they haue of sound religion the greater shewe and sound they geue and therefore may bee well called vaine or emptie Was not Abraham our Father iustified when he offered Gen 17. Gen. 18. his sonne Isaac vpon the Altar was he not iustified through workes Moses recordeth that when Abraham had obteined a Sonne according to the promise which was made vnto him by God both when he talked with Abraham and gaue him circumcision the seale of the couenant and also in the day of the destruction of Sodom and Gomorrha he was commaunded to goe to the mount Gen. 22. Moriah and there to offer vp that Sonne whom GOD had witnessed should be his heire and in whom all the nations of the world should be blessed Which thing Abraham willingly obeying causeth his Asse to be sadled wood to be prepared fire and a knife to be in a readines and the next morning he and his sonne and two of his seruantes tooke their iourney towardes the mount Moriah there to offer vp Isaac Abraham a farre off seeing the place commaunded his seruants to stay laide the wood vpon Isaac tooke the knife and fire in his owne handes and so with his Sonne came to the place which the Lord appointed Where hee taketh and bindeth his sonne hee stretcheth out his hande for the knife to haue cut his throate This his obedience the Lord seeing sendeth his Angell stayeth Abraham from touching the childe and saith vnto him Now I know that thou fearest God in that thou hast not spared thy sonne for my sake This was the worke of Abraham whereby he made manifest and declared his liuely faith for which work S. James saith he was iustified that is knowen to be iust This his faith wrought with his workes and was effectuall and fruitfull through his obedience and through that worke of his obedience was his faith made perfecte declared to be sound shewed to be true knowen to be liuely and acceptable before God and man Who the more he by his obedience shewed his faith the more was his faith thereby knowen to be perfect not that his faith or any mans faith in this world can be perfect and absolute 1. Cor. 13. on euery part For we haue here no gift in the highest degree of perfection which may not daylie be increased and all men must learne in humilitie of their Spirites dailie to praie with the most holy Apostles Lord increase our faith But in as much as by good workes our faith Luke 17. daily riseth and groweth to greater measure of perfection and is daily more and more thereby confirmed and knowen to be perfect as the more often the tree bringeth foorth fruit the more plainly is it knowen to be good it is called perfect That Saint James here saith of Abrahams faith that it was made perfect by workes wee may not therence conclude that the beginning and first rising and springing vp of faith is from God but the consummation and perfection thereof from our selues and our own works For what were this but intollerable pride in ascribing the lesse to God the greater to our selues the beginning of good to him the consummation and accomplishment to our selues to chalenge and arrogate praise vnto our workes and to derogate from his glorie where against the Princely Prophet Dauid prayeth when he saith Not Psal 115. vnto vs ô Lord nor vnto vs but vnto thy name geue the praise For were the beginnings from God but the perfection in our works then looke how much more excellent the perfection and ende of euery thing is then the beginning and the consummation of faith then the entrance or inchoation thereof so much more praise shoulde belong to vs then to God himselfe Which thing to desire were great vngodlines to attempt were horrible pride boldly to chalenge were not onely shamefull presumption but the full measure of all iniquitie Wherefore let vs learne a better profession and ascribe all in all vnto God who both beginneth and also maketh perfect whatsoeuer is perfect in vs hee it is that Philip. 2 worketh in vs both to will and also to perfourme according to his good pleasure From whom we haue all 2. Cor. 3 our sufficiencie who of our selues as of our selues are not able to thinke a good thought much lesse to make perfecte any thing in our selues but all our sufficiencie is from God from whom euery good and euerie perfecte Iames 1. gift proceedeth as from the father of lights So
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
men is to be shewed and knowen for righteous or as Saint Augustine saith To bring to passe that one be knowen Of the spirite letter c. 26. and reputed for iust and righteous as in the Gospell the Pharisie falsly perswading himselfe of righteousnesse sought to haue iustified himselfe that is brought to passe Luke 18. that he might haue beene reputed for iust by fasting paying of tithes geuing of almes and such like works which he did Thus the Scribes and Pharisies by their pretended workes and shewe of godlines by the outward appearance and actions which they did in the knowledge and sight of men thereby before men sought to bee reputed estemed and reckoned for righteous Which being done Luke 16. in singular and notable hypocrisie our Sauiour worthelie and sharply inueyeth against them Ye are they which iustifie your selues before men How by their workes and outward life But God knoweth your heartes for that which is highly esteemed among men is abhominable in the sight of God Seeing there is a double iustifying one before God through faith alone the other before men onely through workes of which kinde speaketh Saint James he speaketh of being iustified before men not before God which thing shall appeare euidently 1 Out of the storie it selfe wherin it is recorded that Gen. 22. when Abraham was ready to haue slaine his sonne the angell of God restrained him and helde his hand and saide to Abraham Doe nothing vnto him for now I knowe that thou fearest God for that for my sake thou hast not spared thine onely sonne In that the Angel saith now I knowe So other fathers So Dionisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God as if then onely he knewe but of the knowledge of men novv I know now I make knowen to men and so doeth S. Augustine expound it This Angell was God for it is said that for the Angels sake he spared not his sonne now I knovv thou fearest God in that for my sake thou hast not spared thine onely sonne Godly Abraham was not ready for any Angels sake but for Gods sake to haue offered This angell being God and God knowing all thinges from all eternitie it could not bee vnderstoode of his knowledge but of the knowledge of men who by Abrahams obedience whereunto hee was stirred vp by the commaundements of God were now assured and certified that hee was truely righteous Seeing then it appeareth that the very storie it selfe hath relatiō specially to the iustifying and being reputed for righteousnesse in the sight of men not of God Saint Iames alleadging it must speake in the same sence as the storie it selfe doeth of iustification that is of iustification before men not before God 2 Moreouer S. Iames could not say in that actiō that was done which long before that time was not done only but also opēly witnessed But Abrahā before God was iustified before and he had the testimonie of Moses who said that he beleeued God and that was imputed reckoned for righteousnesse Now this promise for beleuing Gen. 22. whereof he was reckoned for righteous was made thirtie yeares before he offered vp his sonne If hee were righteous before God thirtie yeares before his sacrifice hovve could his sacrifice be cause of his righteousnesse Then seeing Iames saith that he was iustified by that obedience and he were before God iustified thirty yeares before then can he not be vnderstoode of iustificatiō before God but of being iustified before men The like reason Rom. 4. from the circumstance of time S. Paul vseth Who speaking of the same righteousnesse of Abraham before God saith That hee was counted for righteous before hee was circumcised But he offered vp his sonne long after his circumcision For when he was commaunded to be circumcised hee receaued but the promise onely of Isaac and afterwarde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated and the destruction of Sodome and Gomorrha beeeing past and hee hauing dwelt a time in Gerar receaued the promise made vnto him in the twentie chapter of Genesis it is recorded that GOD visited Sarah and shee did beare him a Sonne and they called his name Isaac Who then being borne growing vp and being now about thirteene yeares olde his father was by God commaunded to offer him vp in Mounte Morah By the circūstāce of time Abrahā being proued to haue beene speake of diuers works Saint Thomas their holy Doctour expounding those wordes His faith wrought with his workes and by the workes his faith was made perfect saith Faith wrought through workes that is faith whereby he was iustified before led and brought him vnto the workes and by workes namely following faith was his faith made perfect that is augmented declared and shewed Thus he also affirmeth that Iames spoke of workes Heb. 11. following faith The authour of the Epistle to the Hebrewes shewing that that obedience and sacrifice of Abraham was a worke following faith ascribeth and applieth it to faith saith that Abraham by faith offered Isaac vp If therefore S. James speake of works following faith as he must needes doe alleadging this example which as the trueth is in God as it is also confessed both by Thomas and the ordinarie Glosse also then can he not speake of iustification before God for that cannot be accomplished by workes following faith and iustification 4 Finally we must diligently consider and carefullie Acts 15. Philip. 3. Gal. 3. 5. Rom. 4. weigh with what people hearers and persons these two had to deale withall S. Paul as appeareth in many places of the new Testament had to do with such as perswaded men that vnlesse they obserued the lawe of Moses they could not be saued whom he confuteth out of the law it selfe out of the Prophets Dauid Abacuk others out of the Gospell and true ende and vse both of it and of the lawe of Moses to which purpose hee setteth downe a doctrine quite contrarie thereunto that men are iustified by faith in Iesus Christ without the works of the lavv of Moses To the establishing of which assertion affirmāce and opinion the Epistle to the Romanes Galathians Ephesians and Philippians seemeth to haue beene penned and written In processe of time this assured doctrine was wroong and wrested by some gathering that it was not needefull for such as by faith in Iesus Christ were iustified to be followers of good workes but that to beleeue onlie barelie without care of holy conuersation was sufficient Which to preuent as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners so S. Iames seeing the carnall professors greatly to abuse the gospell to the libertie and loosenes of the flesh in this Epistle encountreth with them testifying and protesting to all mē that faith in men pretending iustification without works is but as a dead carkas And thus hee writeth not against Paul but
gifte thereof and thinke them vnworthie the benefit which thinke themselues too good to craue and desire it and therefore men often misse those things they woulde full faine haue because they seeke not to the geuer but goe about by other meanes to obteine them Euen so God though he geue many things vnasked especially to his seruants and sometimes vnto the wicked yet woulde hee for his riches and honours be sought vnto and thinketh them vnworthie his singular benefits who thinke scorne to desire them wherefore they ofttimes misse of their purpose because they seeke to obteine it otherwise then by praier vnto God who geueth these thinges onely vnto men Which reason Saint Iames here setteth downe in the first place why men lust desire after things which they obteine not because they aske them not of God Now as this is specially applied here by Saint Iames so may we more generally consider of it and as it is geuen here for a reason why honour and riches whereafter men seeke are not alwaies attained so may it be a reason certaine and sound in other thinges innumerable that therefore we attaine not vnto them because we seek them not from God We haue no children and we desire them but we obteine not for we seek by some slibber slabber or other deuice to obtain theÌ„ but not froÌ„ god We haue not our health of bodie and we desire it but wee obtaine it not because we seeke to cunning women which for the most part are arrant witches or to skilfull Physicions in whom we put our confidence and by whom not by God we look to obteine it To be short generally in all other things and particularly in enery one this is a iust cause of not obteining because we aske not the things we would haue from god the only geuer of all good things Where Saint Iames saith that men obteine not the things which they desire because they aske them not we may herence learne how necessarie a thing it is to pray in all our needes and necessities to God for the supplie of our wants Wherof hath beene spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27. 2 The second reason why men lust and desire but obtaine not because they aske these things amisse to lay them out vpon their pleasures They desire and aske riches to spend them lewdly they would haue honour to abuse it shamefully Thus they aske but they aske amisse to spend and lay out riches vpon their pleasures that is to euill vses to euill purposes This reason is added by the way of preuenâ—ing an obiection these men might haue said Doe not we aske yea assuredly we aske and we aske dayly and yet oâ—taine not Wherefore sayest thou O blessed Apostle that wee obtaine not because we aske not Hereunto Saint Iames answereth well it may bee that you aske but when you doe aske yet you aske amisse for you aske these things and Gods good blessings to spend them vpon your pleasures to euill vses to euill purposes therefore though you aske yet you obtaine not God who is rich to all such as call vpon him promiseth to heare men but yet so as that they pray according to his will and a right but when we pray amisse he will not heare vs. Saint Iohn saith that what soeuer we aske according 1. Iohn 5. to the will of God wee shall obtaine it If then we aske not aright neither according to Gods will then may we not looke to obtaine the thinges wee pray for Saint Hierom writing vpon the wordes of Christ in the Vpon 7. Matt. gospell saith well and worthily If hee that asketh obtaine and he that seeketh finde and it be opened to him that knocketh then to whom it is not giuen who findeth not and to whome it is not opened it is apparant that he hath not asked sought knocked as he should agreeable to the words of this Apostle you aske and haue not because you aske amisse Many other causes there are why men desiring and asking things from God yet doe not obteine the thinges they aske 1 They which aske are oftentimes wicked and such God heareth not though they multiplie sundrie praiers The Lord therefore said to the wicked Iewes that he would not heare them though they poured out many Jsai 1. praiers vnto him neither see them albeit they stretched out their hands vnto him To which purpose he protesteth Ezech. 8 Amos. in Ezechiel that for their abhominations hee woulde not heare his people Amos in many places almost in euery Chapter witnesseth that God woulde not turne to sundrie people hauing regard to the manifold transgressions which they had committed for which hee woulde shewe no fauourable countenaunce vnto them neither Mich. 3. heare them The Prophet affirmeth that God woulde not heare the wicked people which hated the good loued the euill oppressed their brethren by cruell extortion and plucked their skinnes from their backes and their flesh from their bones and chopt them in peeces as flesh to the pot and meate to the caldron The blinde man in the Gospel restored to sight by Christ whom the Iohn 9. malicious Scribes and Pharisies reputed for wicked because hee did that miracle on the Sabboth day sheweth that Christ was righteous because that God heard him we know saith he that God heareth not sinners wicked men contemning God and delighting in sinne but if any man be a worshipper of God and dooth his will him God heareth VVhereby it appeareth that the wickednes of men is one cause vvhy they are not heard of God 2 Sometimes men aske and obtaine not because they themselues are hard hearted vnto others and will not heare them Dauid auouching that God reiecteth Psal 18. the praiers of such as themselues reiected the crie of the afflicted sayeth They cryed but there was none to saue them euen vnto the Lord but he would not heare them Solomon his sonne subscribeth to his father when he writeth that such as shutte their eares vnto the cries of other Prou. 21. men shoulde crie themselues and not be heard Therefore our Sauiour exhorteth all men when they pray to Mat. 6 s 7. Marke 11. Mat. 18. be readie to forgiue others and heare their desires that they themselues crying may be receyued VVherefore when vvee will not graunt the humble and needfull desires of the poore afflicted when wee are so strait laced so maliciously minded so hard hearted that wee will heare no suite made vnto vs our selues may often crie and not bee heard and sundrie times aske that wee obtaine not For God is not commonly woont to heare such as disdaine the cries of their poore brethren 3 Sometimes men aske those things which are hurtfull vnto them therefore not to aske them were wisedome but when we aske them not to obtaine them is mercie from God The Israelites asked meate for their Num. 11. lust in anger it was giuen which
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
of â—ide before of things to come The former of these two is contained in these two verses These two verses containe the condemning of the first euil of pride which is euill speach wherein ther are 2. things obserued namely 1 The thing and euill which hee condemneth reproch slaunder euill speach against our brethren 2 Why men should not so doe The reasons are foure 1 Who so speaketh euil of his brother or condemneth his brother speaketh euil of the law and condemneth it So From violating the law 2 Christians must obserue and keepe the lawe and not iudge it From the dutie of the Saints 3 To iudge and speake euil of our brother is to vsurpe the office of god From vsurping that office which concerneth not vs. 4 We our selues are fraile by condition therfore ought we noâ— to condemne and speake euill of others From the frailnes of our owne state 1 Of these two the first is the thing it selfe which he condemneth whereof hee giueth this precept negatiuely speake not euill saith he one of another brethren In which precept negatiue all slaunder all rash iudgement all reproch all obloquie all vile and backbiting speach proceeding from malicious hatefull proude and peruerse iudgement is condemned whether it bee open or secret whether before thy face or behinde thy backe whether publikely or priuately it be done to our selues or others for the discrediting defaming and impeaching the estimation and good report of the brethren Which euill and mischiefe for the most part commeth and riseth of pride when insolent and arrogant persons when the high minded and proude men of the earth desire that all men should daunce to their pipe and liue according to their willes which thing if it bee not done to their contentation then breake they and brust out into euill speach then fall they to rash iudgement then condemne they euery thing and euerie person which pleaseth them not wherewithall the Apostle to meete and to represse so great a mischiefe in the life and societie of men giueth out this precept and exhortation Speake not euill one of another brethren This euill how great it is and how largely spredde abroade in the liues and manners of men who is so blinde that seeth not VVho is so ignorant that knoweth not VVho is so wilfull that confesseth not Is not this the custome and common course of all men to reuile to speake euill of to iudge at their owne pleasure whatsoeuer and whosoeuer they mislike and is not according to their fancies Then which there is not a greater or more manifold mischiefe in the life of man Against theft robberie spoiling and taking away of our goodes wee all with one voice crie out against the taking away of our good name against the impeaching of our honestie against the impairing of our estimation and lawfull credite shall wee not cry out If a good name bee to bee chosen before great riches and Prou. 22. 1. louing fauour before siluer and golde as Salomon writeth then howe much the good name of a man is greater then riches and worldly wealth so much greater euill is euill speach slaunder wherby a man is spoiled of his credite and estimation then robberie whereby he is bereft of his riches And as euery sinne ought to bee Deut. 25. 1. punished with greater or lesse punishments according to the nature of the sinne then sith euill speach is greater then theft and robbery it ought also to be subiect to the greater punishment This thing is quite contrary to the law of loue this is altogether repugnant to the lawe of charitie this is a manifest breach of the second table of Gods holy commaundements therefore in the sacred worde and diuine law of God not once but often not in the olde testament alone but in the new in like manner worthily condemned What that God in the ordering of the common-wealth Leuit. 19. of Israel his people commandeth that they should not go about as slaunderers and backebiters with tales and euill reportes against their brethren what that the wise Sirach counselleth vs not to be counted tale bearers Ecclus. 5. neither to waite with our tongues to speake euill for that shame and repentaunce followeth the theef and an euill condemnation is ouer him that is double tongued but confusion hatred and enuy pursueth him that is a backebiter and euill speaker of his brother What that the princely Prophete seeking and searching who they bee Psal 15. that should dwell in the Lordes tabernacle and rest vpon his holy hill and be reputed for true members of the Church there hence excludeth and thrusteth out all such as with their tongues speake euill and slaunder their neighbours What that our blessed Sauiour Christ the true expositor of the lawe of God condemneth slaunder Math. 5. as a parte of murther for thereby with our tongues wee slay and murther our brethren adiudging him worthy hell fire which shal be found guiltie thereof What that Saint Paul by the same spirite moued 1. Cor. 6. crieth out to the Church be not deceaued for neyther fornicators nor idolators nor adulterers nor wantons nor buggerers nor theeues nor drunkardes nor raylers nor backebiters nor extortioners shall inherite the kingdome of God What that the same Apostle condemning Eph. 4. all the workes of olde Adam in the Saincts and exhorting them to put on the new man created after God in holinesse and true righteousnesse in fine and conclusion of his discourse knitteth and shutteth vp the matter with this admonition Let all bitternesse and anger and wrath and enuie euill speaking be put away from you with all maliciousnesse What that Saint Peter singeth 1. Pet. 3. the same song to the Saincts finally my brethren be yee all of one mind one suffer with another loue as brethren be mercifull be courteous not rendring euill for euill nor rebuke for rebuke but contrariwise blesse knowing that you are called thereunto euen to be heyres of the blessing doe not these and infinite the like condemne all backbiting euill speaking slaundering one of another which ought to be wholy abaÌ„doned and abolished from the saints of God Wherfore whether it be openly to the faces of meÌ„ done as reprochfull taunting speaches or whether it be priuily secretly done as backbiting slaunder tending to the diffamation discredite and hurting of his name of whoÌ„ men speake it is generally indifferently condeÌ„ned The originall of this euill is from satan the petigree of euill speach is to be fetched deriued froÌ„ the deuill the great dragon the old serpent For which cause as Reuel 12. by the way of prerogatiue aboue all other he is called the slaunderer the backbiter the false accuser of the brethren before God whose labour and studie whose endeuour trauell is to raise vp lies false accusations euil reports of the saints of God and therefore is called by a name agreable thereunto
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
to flesh lines bodily vncleānes for which causes adultery is oftē set downe as the effect of excesse and this wantonnes as the ofspring of pleasure before condemned as Saint Augustine Augustine Ambrose Hierom. and Saint Ambrose vpon the cited place to the Romans haue obserued and Saint Ierome subscribeth to the same The bellie boyling with wine fometh out filthines Saint Ambrose citing the wordes of Paul to the Church of Sup. 5. Ephes Ephesus be not dronken with wine wherein is excesse writeth in this wise Where is dronkennes there is excesse and luxuriousnesse excesse and luxuriousnesse prouoketh to carnall filthines Salomon the wise man searching and seeking out the Pro. 23 effects of dronkennes deliciousnes of life noteth these two specially Looking vpon strange flesh which is lusting after women vnlawfullie and the speaking of lewd things which is rebaldrie The Prophet reckoning vp the euils and sinnes of Sodome and the cause of that vnnaturall Ezech. 16. lust which burned in their bowels like fire noteth vnto vs their fulnes of bread which was their riotousnesse and delicious life and their slouth and idlenes whereunto they were geuen to haue beene the principall causes of that horrible vncleannes And the practise of Gen. 19. Lot otherwise a man most righteous who after hee was made dronken by his daughters committed incest with Iudith 13 ech of them And Holofernes the Captaine general ouer the armie of the Assyrians then only tempteth the chastitie of Iudith when before he was dronken Seeing therefore this wantonnes is the effect as it were of pleasure of dronkennes and deliciousnes of life therefore in the second place it is added to shew the sensualitie of the wicked here condemned To which their wantonnes as they are too prone by naturall inclination so haue they many prickes and prouokements as filthie songes and sonnets which by their eares passe on to their hearts laughter merimentes iesting which are not comely immodest and vnchast musicke whereby the adulterous heartes of men and women are set on fire and inflamed dalliance toying iesture not conuenient filthie speach and talke the verie instrument of this wickednes whereby chastytie is assaulted continencie inuaded honistie corrupted al filthynes determined To this wantonnes rich men giuing them selues and thereby caried headlong to all manner vngodlines are therefore in this place reproued and it is set downe as the second thing wherein the sensuallytie of prophane persons consisteth which is the seconde sinne for which destrution and finall callamitie is threatened againste them 3 Of their sensualytie the laste and third branch is that they nourished their heartes as in the day of slaughter Whereby their continual studie to banquet and make merie is noted that their whole life might be as it were a continual day of feasting by which they grew as fatte as porke or brawne for satan the deuill to feade on in the day of iudgmente The Hebrues call the daies of feasting the daies of slaughter Because at great feastes there is great killyng great slaughter Calues from the stalle sheepe from the folde oxen from the pasture kyddes from the goates lambes from the ewes deere from the forreste bucke from the chase fish from the sea foule from the fenne birdes from the aire capons from the coope fesant from the woode partrige from the couie rabbet from the warrant and infinite the like are then slayne to bee deuoured so that the daies of feasting may welbe called the dayes of slaughter The prophet Isay speaking of the day of Israels destruction by Nabuchodonosour King of Babilon wherein Isay 22. the people gaue them selues to feasting and banquetting saith in that day did the Lorde call to weaping and mourning to baldenes and sackcloth and beholde ioye and gladnes slaying oxen and killing sheepe eating flesh and drinking wine shewing that in the daies of feasting there was slaughter and killing Whereunto the Apostle Saint James in this place hauing regarde painting out the insaciable desire and studie in the wicked rich men continually to feade and fatten them selues by banquetting feasting saith that they nouriched them selues as to the day of slaughter preparing themselues day by day to feasting and banquetting though it be with the hurt neede and hungerstaruing of the poore people of the land For like fault may not we geue like iudgement pronounce like sentence of condemnation against the riche men of these daies Did not they in the great famine of the land wherewith the poor were miserably pinched sit eating Anno 1586. and drinking feading themselues and feasting banquetting and surfetting wherby they euen nourished their harts as in the day of slaughter and therfore must needs heare the thundering threatning of the Apostle Goe to now ye rich men weepe and howle for the miseries which shall come vpon you c. You liue in pleasure and wantonnes you nourish your hearts as in the day of slaughter you feast your selues with the goods of the poore you pamper vp your selues with the penurie of your brethren you fare deliciouslie euery day by pinching of the needy Goe to now therefore weepe and howle for the miseries which shall come vpon you Your neighboures sterue they pearish with hunger with whom you haue to doe the distressed with famine die in your streetes and yet you prolong your feasting and banquetting continually weepe therefore and howle for the miseries which shall come vpon you who liue in pleasure on the earth who geue your selues to wantonnes and carnal lusts you nourish your hearts as in the day of slaughter geuing your selues to daily banquerting and feeding your selues full much like vnto fedde beastes prepared for the slaughter Albeit there be some couetous rich men so farre from pampering vp themselues in this manner as that they cannot affoorde themselues a good dinner or supper once in a quarter and that for very miserablenes and insaciable couetousnes of their mindes which thing is one of the vexations vnder the sunne spoken of by king Salomon Eccles. 6. in his preacher When men haue riches but yet not a liberall heart to vse them for their comfort who therefore may well be compared to Tantalus king of Phrygia whom poets faine for disclosing the councel of the gods to be tormented in hell with apples ouer his head which as he reached for them departed and went vp higher and water vnder him whereunto when he stouped it flowed away so that he could neither eate nor drinke in his torments yet because for the most part these braunches of sensualitie are commonly in the prophane men of the world therefore he reproueth it as a thing incident to that condition of men And this is the seconde euill for which the Apostle denounceth this fearefull iudgement and vtter destruction against them The third sinne and euill for which these men are 3. Euil or sinne in the couetous mē subiect to this iudgement is their crueltie
from whome he had both commaundement and courage for the fighting of the Lordes battailes After whose death and the manifolde battailes hee had with Kings and Countreys the people came to the Lord to enquire who should succeede him as their captaine to Iudges 1. fight against the nations and hee appointed Iudah captaine ouer them Dauid the valiant warriour confesseth in sundrie Psalmes that his warrely prowis and fortitude Psal 18. was from the Lorde therefore hee cryeth out in the Lordes prayse I will loue thee dearely O Lorde my strength the Lord is my rocke and my fortresse and hee that deliuereth me my God and my strength in him will I trust my shielde the horne of my saluation and my refuge To like purpose in another place Through thee Psal 44. saith he to God we thrust backe our enemies and in thy name shall we tread downe those that rise vp against vs. Finally he breaketh out and praiseth God Blessed be the Psal 144. Lord my strength which teacheth my hands to fight and my fingers to battaile he is my goodnesse and my fortresse my tower and my deliuerer my shield and in him I wil trust whch subdueth my people vnder me Which had beene great impietie in the princely Prophet had warres beene altogether vnlawfull Salomon the diuine and heauenly Eccles. 3. preacher affirmeth that there is a time for all things a mong other things he sayth there is a time for peace and a time for warre Nowe we knowe there is no time for wicked things if warre were wicked and euill there were no time for it 2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets in the time of the olde Testament but also the new Testament confirmeth the same to bee as lawfull vnder the Gospell VVhen Iohn Baptist preached and infourmed all Luke 3. states and degrees of men in their dueties when the soldiours asked him vvhat they should do he biddeth them not forsake their calling as a thing vnlawfull but sheweth how it might be vsed aright oppresse no man saith he and be content with your wages Whereupon Saint Augustine thus concludeth whom he willeth to be content with their wages he willeth not Epist. 5. Marcellino Mat. 8. to leaue their warfare When our Sauiour was besought to heale the Centurions seruaunt vvhich vvas a man of vvarre the gouernour of a hundreth soldiours he neyther disdained his person neyther condemned his calling nor denied his suite but cōmended his faith without any more ado vvhich he would not haue done had the calling beene vnlawfull Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the wordes of life yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius When there was a greate conspiracie against Paul of more then fourtie which sought his life he was contented through the ayd Act. 23. of armed souldiours to be brought safely to Cesaria and so deliuered from the rage of his enemies which eyther he would neuer haue done or if through feare hee had done yet it should and would eyther by Luke in the storie or by himselfe in some place haue beene confessed to haue bene euill done vvere vvarres vnlavvfull altogether The author to the Hebrewes commending the most holy men and Saints of God as for other many excellent Heb. 11. effectes of faith so also that through faith they subdued kingdomes wrought righteousnesse obtained the promises stoppeth the mouthes of Lions quenched the violence of fire escaped the edge of the sworde of weake were made strōg waxed violent in battle turned to flight the armies of the aliants If to waxe stronge in battle to subdue kingdomes and putte to flight the armies of the aliants be praise-worthie hovv then can vvarres bee but lavvfull 3. Tributes are certaine contributions made by the people and giuen to the Prince to defend them by warre if occasion serued whereof beyng demaundeth his iudgement whether it were lavvfull to giue it or no our Sauiour Mat. 22. willed tribute to be giuen to Cesar the Emperour and himselfe for himselfe and his traine paid it as Saint Mat. 17. Rom. 13. Matthew recordeth Saint Paul exhorteth the Christian subiectes to the paying of tribute as parte of their subiection and obedience vvilling that custome be payed to whom custome and tribute bee paid to whom tribute belongeth 4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull Saint Cyprian in his Epistles saith of vvarre When 2. Lib. epist 2. priuate men shedde bloud it is sinne and a great faulte but when it is publikely done it is a vertue wherein he counteth priuate reuenge and thereby shedding of mans bloud haynous murther but waging lawfull warres he reputeth as a singular vertue Saint Augustine in sundry places as in his Epistles to Epist 5. 48. to Bonifa a warrier others and also in that which he writeth to Bonifacius a warrier sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke mariage riches and such like so neyther hath it taken away the vse of lavvfull warres without which no common-wealth can bee preserued the lavvfulnesse vvhereof the examples of Abraham Moses Josuah Dauid the godly Centurions in the gospell and infinite the like shevv most euidently 5. Conditions in vvarres required that they may be lavvfull though there might many be assigned yet I suppose that these be the chiefest 1. That no warres be vndertaken but by the authoritie of the King Prince Emperour or other chiefe officer and gouernour in the common-wealth so that warres without his appointment are not lawful warres but vprores rebellions and ciuill seditions vtterly condemned Thus Core Dathan and Abiram rising vp against Moses Absolon Num. 16. 2. Kings 15 taking sworde in hande against Dauid his naturall father Adoniah against Salomon Basha Zimrie Shallum and 1. Kings 1. the seruants of Ammon the king not armed by the authoritie of their princes but against them are thus condemned Brutur and Cassius and such like of their owne heads arming themselues against their common-weales and countries haue bene condemned as seditious persons 2. Warres also must be vvaged and vndertaken for defence of religion of publike peace of the state of the countrie and the safetie of the common-wealth and people committed vnto princes for the suppressing of wicked malefactours and the lavvfull defence of loyall subiectes Saint Augustine therefore vvriteth thus to Boniface Augustine to Bonif. 48. Epist the vvarrier all thinges are quiet and husht vvhen vvarres are vvaged for they are not vndertaken of desire to rule or for crueltie but for studie of peace that the godly may be supported and the vvicked punished which endes euen the very Heathen respected For Homer bringeth in Hector exhorting his souldiers Homer Ili to
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
their amendement or touched with the extremitie whervnto the innocent and sillie people were subiect he prayed vnto God againe and the Lorde heard him and it rayned and the earth brought fruite Thus at his prayer the heauen was shutte for a time and opened againe whereby it euidently appearerh that earnest and feruent prayers of the righteous are of greate force But leaste any man should say Elias in deede was a great prophet in high fouour with God therefore it is no merueile that his prayer so greatly preuailed but far vnlike him are we He raysed the deade he caused fire to come downe from heauen he therefore might thus preuaile but all are not like him The Apostle answereth not with standing his great graces yet was he a man as we are and subiect vnto passions infirmites and sinnes as other men are yeat God heard him euen so though we be sinners yet if wee serue God according to the measure of his grace geuen vs wee shal be accepted when we pray And if God heard the praier of one man so that thereat heauen was shut opened how much more wil he heare the praiers of the Church the societie of the Saints congregation of the faithfull when in assured hope strong faith vnfeined loue and perfect vnitie they call vpon him And thus much touching remedies in bodily diseases and infirmities Now let vs pray c. Iames Chap. 5. verses 19. 20. Sermon 28. Verse 19. Brethren if any of you haue erred from the truth and some man hath conuerted him 20 Let him know that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shall couer a multitude of sinnes AFter the remedies to bodily diseases set downe generally and particularly generally in affliction to pray particularly in sickenesse to sende for the Elders of the Church that they might pray for the diseased and annoint them with oile in the name of the Lord which in that time was in force though not now and also that they should acknowledge their sinnes and offences priuately committed one to another and pray one for another that they might bee healed The Apostle discendeth to the remedie of inwarde infirmities and diseases in the errours of mens Remedie of inward infirmities as errours mindes whereof greater care ought to be taken so that whether they erre in manners and conuersation or in faith and opinion touching religion the Saints and brethren ought to seeke by all meanes their conuersion Which in this place Saint James here commendeth vnto vs who therewith endeth and shutteth vp his Epistle as with a most golden sentence and graue exhortation for the conuerting of others and leading them into the way of truth that they may bee saued then which there is no dutie no deed no action more precious pleasant or pleasing vnto God These two verses containing this argument and matter haue two things to be noted namely 1 The counsell trauaile and endeuour to call such as go astray vnto the way of truth 2 The reward of them and the benefite which by reclayming and calling from errour other men they shall receyue which thus call and conuerte their brethren Concerning then this exhortatioÌ„ touching inward diseases and infirmities of the minde it followeth verie orderly vpon the former For seeing inward diseases as errours of our mindes either in manners life or in opinion and faith are oftentimes causes of our outwarde infirmities and diseases of the bodie and the Apostle hath before spoken of bodily infirmities it followeth directly that hee speake some thing touching diseases of the minde and errours howe they also ought to bee dealt withall which thing in the last place and last wordes is prescribed Therein two things obserued thereof the firste is what the Saintes ought to doe when their brethren erre and goe astray they muste doe their endeuour and giue all diligence to reclayme conuert and call home such as go out of the way and erre Double error Now seeing men erre and go astray two wayes either in false opinion concerning faith or in corruption touching life in both these must the Saints of God trauell for the conuersion of such as therein wander of whose errour this is the onely remedie to seeke their connersion and drawing into the way of truth This is a diuine labour this is a holy exercise this is a heauenly trauaile the labour and trauaile to purchase and get soules and winne them to Gods holy trueth whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue when he saith that the fruite of Prou. 11. the righteous is a tree of life and he that winneth soules is wise To winne soules in this place is to bring them to the knowledge of God and his holy truth and as the Apostle speaketh the conuerting of a sinner from going astray out of his way Our blessed Sauiour seemeth to Matt. 1â— haue aimed and shot as it were hereat when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed and warning them thereof to endeuour to conuert them from their errour which if priuate admonition could not effect then they should make two or three acquainted therewith if that coulde not preuaile they shoulde tell it vnto the Church leauing no meane or way vnattempted for their conuersion Where he speaketh of offences and errours in life and manners Saint Iude teaching the Saints what Iude v. 22. 23 loue they should haue of their brethren and what care should presse their hearts for their conuersion willeth that they should haue compassion vppon some putting difference and that they shoulde saue other with feare plucking them out of the fire Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander but also teaching them howe therein they shoulde behaue themselues to make this godly choise therein that they seeke to winne some by gentle meanes and in mercifull compassion others by terrour and godly seueritie thus by all possible meanes must we seeke the turning and conuersion of our brethren Did not God intimate that in his lawe when hee Exod. 23. Deut. 22. 1. 4. v. biddeth that when we see our neighbours oxe or asse or beast whatsoeuer readie to fall into a ditâ—h and daunger wherein he might perish then wee should holde them from hurte keepe them from perishing and plucke them out of daunger Hath God care of oxen and not much more of men Shall wee drawe an oxe out of the pitte wherein hee might perish and shall we not drawe our brethren out of their errours wherehence if they bee not reclaymed they shall bee plunged into the bottomlesse pit of perdition When God likewise willeth in his lawe that if wee see our neighbours beast going astray wee should bring Exod. 23.
Deut. 22. 1. ver 5. it home to the owner and not cause it to erre Hath he care ouer brute beastes that they should not wander and would he not much rather that men themselues wandering should be conuerted from their errours vnto the way of truth Nature it selfe teacheth vs that it is a point of humanitie to call the wanderer into the way therefore haue the heathen made laws against them and set downe punishments to such as refused to teach and leade the wandering straunger into the right way Shalâ— nature teach vs care of mens bodyes and shall not grace teach vs care of their soules Shall wee bring into the right way him that wandereth in bodie and shall wee not turne them into the true path which leadeth vnto life which through errour wander in their mindes Proâ—lides they say deuised certaine images or signes which Statuae Mercurialis they called Mercuriall hauing three heades and caused them for this purpose in places where three wayes mette to bee erected that they might as it were point and tell which of the three wayes the wandering and wearie trauayler might take without errour or going astray our of his way And for this cause I suppose in Why crosses were sea vp in high waies high wayes which meete in our Countrie there haue beene pillers Crosses or images likewise erected afterwarde by the vanitie of men abused supersticiously Haue the verie heathen had care to leade men into the right way from erring and wandring and shall not christians giue all diligence and imploy all paynes to bring their brethren into the right way least they wander to their destruction Shall not Christians hereof bee chiefly carefull being themselues happily informed in the wayes of the Lord and in the sound doctrine of the Gospel to traine vp others therein and to cal thereunto such as erre wander As almightie God giueth not men riches that they alone might vse them to whom they are giuen but that others might therehence receiue comfort so neithet giueth hee riches of the minde as knowledge learning wisdome vnderstanding to men that they shoulde shutte them in the closet of their owne hearts but that Prou. 15. 7. Mat. 25. 27. Mat 24. 25. 1. Pet. 4. 11. like wise and good stewards they might communicate them to the benefite of others that they may make many brethren partakers of their ioy Wherefore when wee through the prosperous and happie minde of Gods vnmeasurable greatnesse and riches of mercie are arriued at the desired hauen of knowledge and truth wee shoulde not onely courteously but Christianly endeuour to shew such as yet are tost with the waues of errour what way they may escape the quicke-sandes the sharpe rockes the daungerous courses and shipwracke it selfe and as it were with stretched out hands be readie to receiue them least they perish and so by all meanes to labour their conuersion This Apostle hath exhorted Christians in the former treatise by prayer confession of faults the like to seeke to driue away the diseases of the bodies of their brethren how much more care should we haue of driuing away the diseases of their mindes Wherefore if we see any man or woman brother or sister caried either with vaine opinions into falshood or with wicked life into corruption and so either erre in the one or in the other we ought not bitterly to vpbraid them nor sharpely to rebuke them alwayes neither reprochfully to checke them nor vtterly to neglect them but rather by all meekenesse and gentle demeanour to reclaime and conuert them that they may come to the knowledge of the truth and so be saued But if wee suffer and let them alone either in the falshood of their opinioÌ„s or in the corruptioÌ„ of their liues therein to stande or fall liue or die sinke or swimme we shewe our selues carelesse and of a dull spirit hardened in heart not mollifyed nor softened with Christian charitie to bee touched with the errours of our brethren It is the duetie then of euery one that is strong to reach the hand to the feeble and weake brethren to conuert them of them that are wise learned and of vnderstanding to offer their helpe to the ignorant to bring them to knowledge of them that are alreadie annointed with the oyle of gladnesse aboue their fellowes to giue Psal 45. all diligence to winne many vnto Iesus Christ that they may make many brethren pertakers of their ioy that 1. Cor. 9. they may holde fast the exhortation of the Apostle and studie to conuert sinners from going astray out of their waie And the Saints of God seeke the conuersion of sinners from their euill waies by sundrie meanes How men seeke to turne their brethren froÌ„ errour 1. By instructing them which are ignorant and in errour that they may thereby come to the knowledge of the truth 〈◊〉 hereby are men turned away from their errours and euill wayes as the wiseman Salomon affirmeth The instruction of a wiseman saith he is as a well spring Prou. 13. of life to turne away from the snares of death by telling and teaching our brethren what is religion what is superstition what is right and what is wrong what is good what is euill that the one may be imbraced the other refused we seeke to conuert our brethren from going astray out of their waie 2. We seeke the conuerting of our brethren out of their errours wheÌ„ we brotherly reproue them of the wickednes they haue coÌ„mitted that thereby they seing their owne errours iniquities may thereof repent and therefro be turned And this Salomon also maketh a way to conuert Prou. 6. the brethren which erre go astray wherfore shewing that reprehensions out of the Scriptures whereby our sinnes are reproued are waies to reclaime vs and to lead vs vnto life saith corrections for instruction are the way of life Nathan by his reuerend reprehending of the sinnes of 2. Kings 12 Dauid brought him to the knowledge of his wickednesse and so conuerted him from his errour of life stained with shameful adultery cruel murther The holy prophets the blessed Apostles by reprouing men of their wicked liues reclaimed called them away oftentimes from their errours and so conuerted them The ministers preachers of Gods worde the residue and rest of the Saints of God by reprouing and reprehending men for their extreame oppression insaciable coueteousnes biting vsurie swelling hatred intollerable pride horrible adulteries vncleannes beastly dronkennes filthy lying reprochful slaunder and other their iniquities which they haue committed oftentimes thereby reclaime and conuert them Which care most men most women haue now cast of For we are so squemish so full of good manners that for feare of offence we will not reproue the brethren sisters that they may be coÌ„uerted We let them blaspheme speake filthily weary and wast their bodies in vncleannes by lying to slay their soules runne on
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
things are done of many men which haue the shevve and outvvard appearance of goodnes yet proceeding not from faith vvhereby they are sanctified neither from the same causes neither after the same manner neither to the same end Whence hovv and vvhereunto the vvorkes of the Saints come are done and tende they are farre from good vvorkes So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God and the vvorkes of heathenish people Phylosophers as betvvixt siluer and tinne golde and copper vvhich are like yet not the same The vvorkes of the heathen come from the lavv and force of nature only vvhich is corrupt and vitiate they are attained vnto by vse custome and exercise continuall their ende is credite glory renoume and estimation in the vvorlde But the vvorkes of Christians proceede from faith grovve of loue spring out of the knovvledge of the Gospell tend to the profite of our brethren and the glorie of God These mens vvorks shevve foorth and testifie their faith but not the vvorkes of the heathen Pharisies or hypocrites vvhose vvorks are not good neither please God Faith maketh not only our selues but all other things Heb. 11. vvhich vve doe vvith the good liking of God to be accepted and pleasant before him Frō vvhich fountaine vvhat soeuer flovveth not cannot please him For vvithout faith it is impossible to please God And be our vvorkes neuer so braue or beautifull in our ovvne eyes neuer so glittering and glorious in the sight of others yet if they come Rom. 14. not from faith they are not only nothing but naught also because vvhatsoeuer is not of faith is sinne Saint Augustine therfore disputing against the Pharisaicall Contra duas Epist Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians saith very well Our religion discerneth the iust from the vniust not by the law of works but by the law of faith without which faith whatsoeuer seem good works are sinnes and turned into sinnes The workes therefore of the heathen Pharisies and hypocrites are not to be reputed for good yea all works which are either before or without faith are not good as Tertullian Apol. 39. 46. Saint Augustine in the place cited vpon Psal 31. 67. in his booke of the Citie of God chap. 20. against Iulian lib. 4. chap. 8. of grace and free will chapter 7. to Sixtus in his Epistles Epist 105. and other places infinite sheweth Who to Honoratus and to Sixtus and in his booke of the spirite and letter chap. 26. affirmeth that Epist 120. 105. no works are good but in that they folow iustification by faith through which they are reputed onely for good Wherence then it may be apparant that all workes shewe not ne argue true faith neither is it here the mind and meaning of the Apostle to conclude in this manner Workes shew faith therefore all workes shewe faith Or thus Good workes shew and argue faith therefore euerie one that hath works apparantly good hath therefore true faith But his scope and drift is to shew that where there is true faith in deede there cannot be but good works will appeare and follow and that men boast of faith in voine whose faith is not accompanied with good works christian actions Seeing that there is no good tree but in due time bringeth foorth her fruite in conuenient measure Whereof in summer time destitute it is accounted naught dead fruitlesses and rotten Which good workes as they haue shewe and do testifie of our faith so that men gather probablie hee hath works therefore faith but necessarilie from the negatiue which here is respected chiefly he hath no works therfore no true and liuely faith So are these works counted for good and reckned pleasant vnto GOD not for their owne sake but for the faiths sake wherence the budde spring out and issue Moses therfore to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice putteth Abell with his faith first then afterward his sacrifice when he saith God had respect to Abell and his sacrifice to shew that because God accepted Abels faith therefore he respected the sacrifice proceding from him and not the man or his faith for the sacrifice Saint Gregorie thereof in a certaine place speaketh to the same purpose In the iudgement of almightie God there is regarde Grego had not so much what is done or giuen as of whō and how Herence is it that God is said to haue looked vnto Abell and his gift For Moses being about to say God looked vnto Abels gift he setteth downe carefully before That God looked vnto Abell By which thing it is manifestly shewed not that the offerer hath pleased for his gift but the gift for the geuer pleased God For this cause the gifts of the wicked please not God because they come from them with whō God is not pleased Thus workes are good in respect of mens faith whereby they are accepted with fauour before God and are such tokens of our faith as without which wee boast in vaine of faith Which thing in this place the apostle geuing vs to vnderstand with a mocking quippe beating downe the vayne pride of hypocrites saith But some man might say euery man might thus mock thee thou hast the faith and I haue works shewe me thy faith by thy workes and I will shewe thee my faith by my works And this is the first reason why true faith cānot be with out works which reason is from a similitude wherof and of the other things in that reason The similitude it selfe the application and the mocking and ironicall preoccupating and preuenting of the obiection This is sufficient to be spoken The second reason why iustifiing faith cannot bee 2. Reason without good works is drawen from an absurditie if that faith which is without workes be that true faith wherby we are iustified then the deuils might bee iustified for they haue a bare faith to beleeue there is a God albeit they applie not themselues obediently to walke in his commandements But it were an absurd thing to say the deuils be iustified for because they are not iustified therfore they tremble at the iudgements of God whereby it appeareth that their faith is not true nor sufficient Now to boast of such a faith as is common to deuils what vanitie what follie what absurditie is it This reason the Apostle in these words expresseth Thou beleeuest there is one GOD thou doest well the deuils also beleeue it and tremble It were an absurd thing to say the deuils are iustified yet if thy faith be but a bare faith in worde without workes in tongue without trueth in shewe without substance they may as well be iustified and saued as thou by thy like faith maist be saued but by such faith which is destitute and voide of the workes of true sanctification the deuils cannot be iustified therefore neither cāst thou O
fearefull conflicte this must perswade vs neither to feare nor faint neither quinche nor quaile in this spirituall battle seeing prosperous successe and certain victorie is promised And this is the first point of our duetie and submission to GOD with the thinges therein conteined As our obedience to God standeth in submitting of our selues to him so also it standeth in our drawing neeâ— vnto him in like manner whereof Saint Iames saith draw 2. part of our duetie to God neere to God and he wil drawe neere to you cleanse your hands ye sinners and purge your heartes ye double minded In which words 3. thinges are to be noted 1 What he commandeth 2 What he promiseth 3. How we shal performe the thing he enioyneth 1 Touching the commandement and the precept enioyned it is drawe neer to God That we are commanded to drawe neere vnto God doeth it not insinuate vnto vs that naturally we are estranged alienated from god which is by sinne originally drawen from Adam and actually Isai 59. 5. Ierem. 25. committed by our selues as the Prophet of the Lord auoucheth to Israel your iniquities haue seperated betwixt you and your God and your sinnes haue hidde his face from you that he wil not heare you Saint Paul intreating of this naturall seperatioÌ„ from God writeth in this wise Wherefore remember that yee Ephes 2. being in time past Gentiles in the flesh and called vncircumcision of them which are called circumcision in the flesh that is the Iewes that you were I say at that time without Christ alients from the commonwealth of Israel strangers froÌ„ the couenants of promise had no hope were without God in the world And a little after describing the liues of the Gentiles as they were naturallie giuen Ephes 4. not called nor reformed not regenerate by the spirit of God he witnesseth the same and saith This I say therfore and witnesse in the Lord that ye hencefoorth walke not as other Gentiles in the vanitie of their mindes hauing their vnderstanding darkened and being strangers from the life of God Strangers from the life of god wherby God liueth in his Saints whereby the alienation and diuorce from God by Adam and the breach and seperation betwixt God and mankinde by our prime parents and first father committed is intimated vnto vs. Seeing then men are thus falleÌ„ away from God the Apostle exhorteth them to remember themselues and come againe to God and so drawe neere vnto him Which exhortation is very necessarie to all men in as much as all men dailie fall away from God For if meÌ„ dailie seperate themselues sequester themselues falling away and making a diuorce from God some by horrible idolatrie in religion some by shamefull corruption in coÌ„uersation some by impenitencie of their hearts some by adulterie in their liues some puâ—t vp in minde some burning and boyling in hatefull malice towardes their brethren some by blasphemie against God some by iniquitie against men some by slaunder of their tongue some by lies of their lippes some by cruell oppression some by cut sed couetousnes some by one wickednes some by another is it not needfull that we be taught to lay aside these things and renue a league with God Which thing as a part of christian duetie the Apostle here perswadeth vs drawe neere therefore saith he to God 2 To which short precept is set downe a like promise drawe neare to God and hee will drawe neare to you Which promise is as a reason to moue vs to drawe neare to God Wherein the louing kindnesse of God and his merciful affection to mankind appeareth who hath no delight in vnreconcilable hatred neither pleasure in the death destruction of men which by withdrawing themselues from God they purchase but would rather they Ezech. 18. 33. should drawe neare vnto him and liue He is readie to offet himselfe and is prest and at hande to all such as returne and come neare vnto him to make them to feele the comfort of his presence which drawe neare to him and seeke him with their whole hart Which thing Moses the great prophete of God published and preached vnto Deut. 4. Israell protesting vnto them that if from their idolatries and iniquities committed against him they would seeke the Lord their God they should find him if they sought him with their whole heart Thus is God founde of them which seeke him neare vnto them which drawe neare vnto him So God promiseth to turne vnto those which turne vnto him this being an vnspeakeable and incomparable Zachar. 1. benefit to haue God fauourable prest ready and at hand and to drawe neare vnto vs and is compassed and brought to passe by our drawing neare to God shall not the promise allure vs to the performing of the precepte and his drawing neere to vs moue vs to drawe neer vnto him Where Saint Iames promiseth that God will drawe neere to vs if wee drawe neere vnto him wee must not thinke that our drawing neere vnto God is the first mouing cause to prouoke and stirre vp God to drawe neere vnto vs as preuenting him and mouing him first to loue and then his grace shoulde followe vs For it is apparant by manifest testimonies of God that Gods grace Ier. 31. 18. LameÌ„t 5. 21. Rom. 11. 35. Philip. 2. 13. 1. Ioh. 4. 10 doeth preuent vs as Ieremie the Prophet plainly auoucheth and Saint Paul willingly both to the Romanes and also to the Philippians confesseth and Saint Iohn the blessed Apostle in his first Canonicall Epistle subscribeth the Prophet confessing the beginning of repentaunce Saint Paul the inclination of the will Saint John the originall of all dutie to be from God who first mooueth vs and inclineth our mindes to all manner of goodnesse But this Apostle teacheth that neither God himselfe neither his heauenly grace leaueth vs at any time vnlesse wee stubbornely alienate our selues from him and fall from our dutie vnto his diuine maiestie yea his grace mightily followeth all those which endeuour in holy feare to draw neare vnto him wherefore he saith draw neare vnto God and God will draw neare vnto you God may be sayd to drawe neare vnto man diuerse How God draweth neere to men wayes 1 By the manifestation of his Maiestie as to Moses Abraham Isaac Iacob and others both Patriarches and Prophets hee drewe neare when hee made his Maiestie knowne vnto them Exod. 33 verse 23 24. ver 1. Exod. 3. 2 2 He draweth neare also vnto man by the reuelation of his will which thing publishing and opening vnto men thereby he draweth neare vnto them as of all Nations he drewe nearest thus to Israell his people to whom he gaue his lawe and statutes whereby he became familiar vnto them 3 By the graces of his spirite which imparting vnto men he draweth neere thereby vnto them Wherefore Christ speaking of the sending of his spirite vnto his disciples Iohn 14. calleth
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