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.
word of God the holy Scriptures cōmend vnto vs. To which ende our Sauiour Christ exhorteth the Saints that when they come to offer any gift vpon the altar and Mat. 5. then remember any breach betwixt them and the brethren there to leaue their gift and to go and be reconciled which is by ripping vp and acknowledging offences To like purpose the Lord Iesus teacheth vs that if our brother offend against vs seuen times a day and say it repenteth Luc. 17. me and confesse the offence that we should forgiue meaning that how often soeuer our brethren offende vs and acknowledge their faultes we should forgiue them shewing that of mutuall offences there should be mutuall acknowledgment Saint James in this place either for mutuall comfort which they might receyue one of another by acknowledging their faultes or for mutuall reconciliation which in sicknesse is requisite exhorteth the saints to acknowledge their faultes one to another which thing is most expedient for it is not expedient that such as haue giuen offence should acknowledge the offence done thereby to satisfie for the trespasse committed to entertaine peace vnitie loue and charitie among themselues to liue and loue together as brethren And for asmuch as wee here eyther not at all or very hardly liue without offence giuing vnto others is it not very necessarie for the saluing vp of all matters that wee mutually confesse offences mutually be reconciled and mutually forgiue one the other And this acknowledging of our offences and faults this confession is of priuate offences done by one to another which as at other times is needefull so in our sicknes is necessarie that we being in perfect loue and peace with all men may eyther thereby finde release of paine the sooner or els with more quiet mindes sleepe in euerlasting rest and quietnesse when we shal be dissolued out of these our mortall bodies This thing how greatly doth it profite an euill minde full of wrath and indignation replenished with enuie burning with mortall hatred and boyling with desire of reuenge encreaseth our paine prolongeth our griefe continueth our sicknesse incenseth almighty God more sharply against vs and hindereth his louing kindnesse and fauour towards vs it is good therefore to put away all malice wrath anger fiercenesse hatred out of our hearts and to acknowledge our faults one to another This being the plaine meaning of this place how can our aduersaries establish their auricular confession hereupon this place by the very circumstance of the place it selfe doth not make any thing for their purpose For first here is mention made of confession of faults in sicknesse at the priuate houses of men sicke and diseased that the sicke person to the standers by might confesse wherein he had offended them and the standers by wherin they had offended him and not in the Church not in health to the priest not in his eare at Lente 2. Here he requireth that we confesse our sinnes and faults one to another and not all to one wherefore this place bindeth the minister to acknowledge asvvell to the people if in any thing he hath offended them as the people to the minister if they haue offended him The priest must asvvell confesse to the parish as the parish to the priest by this rule or else hovv can they be saide to confesse one to another if many confesse vnto me and I confesse vnto none hovv may it be said that vve haue confessed our faultes one to another 3. As vvee are commaunded to confesse our faultes one to another so must vve pray one for another But they blush to say that this appertayneth onely to the priest why should confession then more appertaine to the priest then prayer Wherefore as the people may praie one for another and for the prieste also so the priest for the people and for himselfe also that so it may be done mutually 4. In like manner by this place the people are willed to acknowledg their offences done against the priest and the priest his against them and this is mutuall prayer and mutuall confession ◠Iohn 1. Where beside this they vrge Saint Iohn if wee confesse our sinnes he is righteous to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse it cannot be vnderstood of the priest without horrible blasphemie He to vvhom vvee must confesse is righteous but no man can be so counted absolutely therefore it cannot be vnderstood of the priest Moreouer he to whom we must confesse is said to be righteous and faithfull to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes and can any priest forgiue sinnes and cleanse vs from all vnrighteousnesse Doth it not appertayne to God alone to forgiue sinnes Doth not God challenge that as proper Isai 43. 44 Ps 31. 52. to himselfe Doth not Dauid confesse the same when for the forgiuenesse of sinnes he praieth onely vnto God Did not the Iewes holde that for a truth being therefore offended with Christ because he tooke vpon him to Mat. 9. forgiue sinnes not erring in their opinion that none could forgiue sinnes but God onely but in this that they knevv not Christ for true God and therefore able to forgiue sinnes neyther of these places therefore establish their auricular confession With which doctrine the Scripture is not acquainted hereof the Prophetes haue not spoken neyther haue Ioh. 14 16. the Apostles heard of it this did not the holy Ghost teach the church yet vvas it promised that it should bring them to all truth and teach them all things If the holy Ghost shall teach the church all thinges why hath it not taught this one thing And if it shall leade the Saints into all truth if this be a truth vvhy hath it not and why doth it not lead them thereunto The Glosse seeing that Distinct 5. ca. de penitent the spirite of God hath not taught it denieth it to bee taught in the Scripture therefore referreth it to the traditions of the Elders and of the Church Wherefore he saith it is better to say that this confession is from the tradition of the vniuersall church then ordained eyther by the authoritie of the new or old testament The reuerende Fathers haue disallovved it as curious and needlesse S. Chrysostome thereof saith in this wise Hom. 31. vpon the Hebru I say not vnto thee that thou come forth and shewe thy selfe openly neither that thou accuse thy selfe to others but I would haue thee to obey the Prophete saying reueale thy life vnto the Lord. Vpon the 51. Psalme thus 2. Homil. vpō Psal 51. saith the same Father Confesse and tell thy sinnes that thou maist blot and put them out if thou be ashamed to tell them any body then tell them euery day in thy soule I say not that thou confesse them to thy fellovv seruaunt that he may cast thee in the teeth tel them to God which cureth them And in another
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
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
he that said to his soule soule eate and drinke and take Luke 12. thy pleasure for thou hast much goods reposed for many yeares him God resisted by remouing him his riches Some are proude of beautie vvhom God resisted by sending sicknes or other meanes to hinder and remoue that from them Some are proude of their vvitte those he resisteth by causing thē to fall eyther by palsies or such like into doting follie Some are proude of their strength vvhich languishing sicknes abateth Some are proude of their powre as Nabuchodonosor Senecherib Antiochus Pompey Alexander the like whom God resisted partly by taking away life partly by remouing their power wherin they trusted frō them Which thing Job insinuateth when Iob 12. he saith that God loseth the color of princes and causeth them to be girte with a girdle he leadeth away Princes as a pray and ouerthroweth the mightie he taketh away speach from the counseller taketh away the iudgement of the auncient he powreth contempt vpon princes and maketh the strength of the mightie weake This God doth not only to punish the people in the defects of their Magistrates and Princes but also when men are proude of any of their gifts they are resisted by losing the things whereof they are proude and this vvay doth God also resist the proude not seldome 6. God resisteth the proude also when he turneth their ambition and vaine glory into ignomie and shame Esd 1. 1. Macchab. 2. 62. 63. It is verified lib. 2. ca. 9. v. 5. 6. 7. c. Isai 14. 11 as is apparent by the priestes vvhich seeing the office of the priests to be in contempt vvould haue chaunged their estate by their names and so called thēselues by straunge names vvho seeking their vvriting in the Geneologie by the names they pretended found them not and therefore vvere depriued of their offices Thus such as do ambitiously seeke honour and glorie by the iuste iudgement of God lose both their offices oftentimes and also their estimation with men and Pro. 16. 11. 2. 18. so are they resisted Salomon noting this kinde of resisting when God causeth a downefall into all miserie in them which were puffed vp with pride and swelled in arrogancie of spirite affirmeth that pride goeth before destruction and an high mind before the fall Thus the fall followeth their ambitious exaltation confusion their vaine glorie ignominie their hautines and arrogancie and so they are resisted 7 Finally God resisteth the proud in destroying their remembrance and cutting off their posteritie from the earth for their pride and wickednes Thereof the holy Psal 34. 37. 35. 36. Ecclus. 10. 21. 4. Prophet Dauid may be vnderstood The face of the Lord is against them which doe euill to cut off their remembrance from the earth The wise Sirach saith that god cutteth off the remembrance of the proud Thus did God by Elias threaten to resist Achab by destroying him and cutting off his posteritie for their pride and rebellion against 3. Kings 25 him When proud persons therefore think to make their names immortall and seeke to make their houses and habitations to continue for euer and call their landes also Psal 49. by their names then contrarie to their expectation to roote out their remembrance is a mightie resistance of God against them By these and the like waies the proud are resisted by God and this place of the Apostle is found true God resisteth the proud Now as God resisteth the proud so he geueth grace vnto the humble which is the other member of this sentence of the Apostle Such as forsaking all worldly things addict themselues wholly vnto him to serue and worship him in humilite who cast the crowne of their owne wit riches wealth glorie at the feete of God and prefer him before all creatures These doeth God helpe these hee furthereth to them he geueth increase and greater measure of his grace as to those only whom he looketh vnto As by his Prophet Isai he recordeth To whom shoulde Isai 66. I looke but to him that is poore and of an humble and contrite hart and trembleth at my words These are they in whom he multiplieth his graces and furthereth with his fauour as our Apostle speaketh GOD resisteth the proud but geueth grace to the humble This song Anna the mother of Samuel song in her psalme of praise The 1. Kings 2. Lord raiseth vp the poore out of the dunghill to set him among the Princes and to make him inherite the seat of glorie Whereunto holy Iob agreeth The Lord setteth vp on high those that are lowe that the sorowfull may be exalted Iob. 5. to saluation Salomon auoucheth the same trueth The pride of a man shal bring him low but the humble in spirite shall enioy great glorie And what is the glorie of the humble is it not the increase of the graces of God here Pro. 29. and the recompence of our humilitie in the life to come S. Peter vseth the same words which S. James here geueth out God resisteth the proud but geueth grace to the hūble 1. Pet. 5. In many of the former cited places both mēbers are in one sentēce expressed that as god resisteth the proud so he geueth grace to the humble These he blesseth with plentifull benefits to these he giueth a greater measure of his holy spirite to these he sheweth his louing fauour and mercie in ample manner these he daily ladeth with greater and greater blessings from his hand these he mightely exalteth of his fatherly goodnes and thus sheweth or geueth he grace vnto the humble Which thing Chylo the heathē Philosopher perchance meant who being asked Chylo what god Iubiter did answered hee casteth downe high things and exalteth the things which are lowe This thing is manifest in Moses who being of an humble spirite and walking lowly before the Lord receaued grace many waies from God Dauid being humble in spirite was therefore taken from the flock of sheepe to rule the people of the Lord. Elizabeth the mother of Iohn B. and Anna the mother of Samuel Marie the virgin mother of Christ seruing God in their humilitie receaued grace and plentifull fauour from the hands of God Finally the Lord encreaseth his blessings multiplieth his graces enlargeth his promises extendeth his fauourable countenance to those which setting aparte all worldlie things cleaue immoueablie vnto him according to this place of the Apostle God resisteth the proud but geueth grace to the humble Almightie God therefore hath his two hands outstretched the one wherewith as with a mallet or hammer he bruiseth and beateth downe the proud the other wherwith he poureth out his plentifull graces vpon the hūble the one wherewith he resisteth and withstandeth those who through loue of worldly things rebell against him the other wherwith he fauorably entreteth greatly enlargeth such as renouncing worldly vanities cleaue vnto him in humilitie of their mindes
AN EXPOSITION VPON THE CANONICALL EPISTLE OF SAINT IAMES WITH THE Tables Analysis and resolution both of the whole Epistle and euerie Chapter thereof with the particular resolution of euerie singular place DIVIDED INTO 28. LECTVRES OR SERmons made by Richard Turnbull sometimes fellow of Corpus Christie Colledge in Oxford now preacher and minister of the word of God and the holy Sacraments in the citie of London IESVS CHRISTVS CONTERET CAPVT TVV̄ GEN 3 ERO MORSVS INFERN TVVS OSE 18 CONFIDITE VICI MV̄DV̄ IOA 10 VBI TVA MORS VICTORIA 1 COR 15 Imprinted at London by Iohn Windet 1591. TO THE MOST REVEREND FATHER IN GOD my Lord his grace Archbishop of Canterburie Primate and Metropolitane of all England Richard Turnbull wisheth grace peace with faith from God the father and from the Lord Iesus Christ to be multiplied WHEN I call to mind right reuerende father that worthy saying and sentēce of the diuine Philosopher Plato repeated by Marcus Cicero the famous Oratour of the Romanes in that his worke which is written of duties that we are not born for our selues alone but our Countrie chalengeth one part of vs our parents another our children another and often recounting and recording in memorie the place of the blessed Apostle of our Lord Iesus Christ Saint Peter wherin he protesteth to giue al diligence not onely to stirre vp the Saints of God to vertue and knowledge so long as he remained in the earthly tabernacle of his flesh and liued among them but also to endeuour that they might make mention of those things which he had taught thē euen after his death and departure out of this life I thinke with my selfe am perswaded in minde that it is my bounden dutie in like maner and the dutie of all the learned brethren according to the measure of grace and gift of knowledge giuen and receiued from God to bend al my studie to employ al my labour to giue all my diligence and do al my endeuour not only with liuely voice through preaching but also by writing to profite the Saints and benefite wherein I may the Church of God and the holie congregation of Iesus Christ And not ignorant how greatly it auaileth and how singularly it profiteth euery maner of way in so great diuersitie and as it were confusion and laberinth of opinions to hold fast and retaine immouably vndoubted and sure arguments of the certaine and vnfallible truth of the sacred worde of God and most glorious Gospel of Iesus Christ and knowing no place in al the whole booke of the new testament either more violently wroung or more forceably stretched or more straungely wrested from the minde purpose meaning of the writer by our aduersaries the papists the enemies of the Gospel to the defence of false opinions and assertions of faith religion thē the treatise of S. Iames touching the necessitie of good works in the freely iustified Saints by faith in Christ and borne againe by the word of truth I determined at length became resolute in my selfe by the aide assisting grace of God to read expoūd that epistle of Iames to my parishioners of S. Mari-Colechurch in Chepeside to the ende that the cōtrouersy betwixt vs and the papists might the better bee debated that the place of S. Iames might the more throughly be examined that the truth of heauenly knowledge might more manifestly be apparent that simple and vnlearned men by the plaine deliuerie of wholesom doctrine might the better be edified that all occasion of surmised difference all likelihood of contrarietie betwixt S. Iames S. Paul might be remoued Which epistle I hauing finished and run ouer in a plaine methode in an easie order in such a māner as might best serue for the instruction of the simple and by occasion intimating and signifying so much vnto certaine learned preachers of the citie they forthwith persuaded me to bestow some labor to put in writing that which by worde of mouth I had preached to set forth publikely what priuately I had vttered to my speciall charge and people assuring mee that there would therehence redound and rise profit to the common-wealth and church of Christ Whereunto at the first I could not be persuaded to agree neither might I be brought to condescend vnto their honest request fearing the sharpe censure and hard iudgement of those men whom nothing pleaseth but that which is excellent for wit singular for learning rare for knowledge perfect and pollished with all varietie of things and ornaments of eloquence taught in like manner through practise of time vse of things trial of long experience that in these latter and perilous daies whereinto we are fallen by the will of God men flowe swarme and euery where abound which either spending their owne time in idlenesse vanitie and slouthfulnesse either studious of learning yet enuying as it were common vtilitie and profite will neither set forth any thing themselues to doe good to others neither like of the labours studies endeuours and trauels of other men Wherefore they either teare them with the sharp teeth of bitter backbiting or stinge them with the venemous tongue of reprochful slaunder or strike them with the heauie rodde of vndeserued reprehension or finally wound thē with the bloudie sword of malicious defamation Notwithstanding all this at length partly moued by Christian dutie partly drawen on by brotherly entreatie partly allured with hope that by this labour it may please God that I may winne at the least some one sillie soule vnto the sheepfolde of Iesus Christ a labour no doubte more excellent then to subdue kingdomes by dinte of sworde and nations by force of armes and a thing without controuersie not onely counteruayling all the trauels of any one man but also counterpeazing the paines of many I consented and agreed to the propounded motion Laying therfore aside the greater part of former feare and setting at light the curious reprehensions of those Momi and malitious persons whō nothing pleaseth but what is picked out of their owne fingers ends framed by their owne braines imagined of their owne heads and conceiued by themselues whose reprochfull censure who so regardeth shall neuer bring to light any thing though it be most excellent without quarrell-picking fault-finding sharpe reprouing vtter condemning hauing the publike profite of many and the eternall glory of God as the propounded scope end of all my labours alwaies before my eies I bente my selfe to publish this trauell in writing not as a thing singular aboue all other things for alas how farre is it from that but as a thing I doubt not profitable to the purpose a light to the argument handled a way to prouoke others of greater talents to the enterprising of greater matters and a thing I hope helpfull to those that shall throughly peruse it Which right reuerende Father I thought good to offer and dedicate to your good Lordship beseeching your honour for your accustomable
sheepe among wolues and for his sake and the Gospels to be brought before Iudges scourged in Sinagogues expelled and excommunicated their assemblies and euery where euill entreated and spitefullie handled by his owne example exhorteth he thē to beare all these things and willeth them with inuincible courage Iohn 16. and patience to take vp their crosse and follow him And elswhere forewarning them of their oppressions therin he willeth them to be of good cheare and beare their afflictions with patience In the world saith he you shall haue trouble but bee of good cheare I haue ouercome the world The holy Apostle Saint Paul to like purpose perswadeth Rom. 12. men not to faint in heart not to cast downe their heads as discomfited but in the midst of their afflictions and miseries to reioyce Reioyce in hope be patient in tribulation continue in prayer Which condition inseperably ioyned with the profession of the faith ought not to seeme strange vnto the Saints neither to moue them Which S. Paul considering councelleth them to stand fast 1. Thes 3. in the faith and not to be moued with these afflictions because they were thereunto appointed of God The proposition therefore of this place is that the Saints of God must arme themselues against all manner afflictions and therein reioyce exceedingly Come there life or come there death come prosperitie or come miserable aduersitie come there sicknes or come there health come there wealth or come there woe come there persecution or come there pestilence come there sworde or come there famine come there captiuitie or come there any other miserie we must be prepared and armed thereunto and hold fast the proposition of the Apostle Brethren count it exceeding ioy when you shall fall into diuers temptations In this proposition many thinges may bee obserued worthy our consideration 1 That the Saints must coūt it great ioy when they fall into temptations and do suffer afflictions in the world Wherin the ioyes of Gods saints and the ioyes of the wicked are distinguished The wicked reioyce some in one vaine thing of this world some in an other accounting sicknes pouertie imprisonment ignominie miserie persecution famine nakednes sword death and such like afflictions as euils wherefore they shunne them by all meanes they abhorre thē as infallible tokens of the heauie wrath of God his iust hatred against them which suffer them as appeared by the sentence of Eliphas Iob. 4. against holy Iob who condemned him for wicked because he was afflicted and by the censure of the wicked who Isai 53. iudged Christ as reiected of God because he was plagued and smitten by him And the Iewes in like maner so iudged of them vpon whom the tower of Silo fell and whose Luke 13 bloud Pilate mingled with their sacrifice slaying them when they were offering esteeming them for wicked because of their punishment Finally by the sentence of the Barbarians in Melita who seeing a Viper springing out of the fire to rest vpon the hand of the Apostle S. Paul Acts 28. accounted him for a murtherer and a wicked person But so doe not the Saints for they know that these afflictions by the blessing and grace of God tende to their furtherance and saluation in Iesus Christ Wherefore they therein reioyce exceedingly and preferre this ioy before all worldly ioy whatsoeuer Insomuch as in the midst of their miserie and in their tortures torments they haue triumphed as the holy Apostles being afflicted beaten and smitten for the testimonie of Gods trueth departed and went out of the councell reioysing of whom S. Chrysostome Act◠5. saith The Apostles were scourged they reioyced they were bound and imprisoned and they thanked they Homil. pop Antioch 54. Rom. 5. were stoned and they preached The blessed Apostle Paul of himselfe and the rest beareth the like recorde that in their troubles they reioiced We reioyce saith he in trouble knowing that trouble bringeth forth pacience pacience experience experience hope hope maketh not ashamed because the loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. The holy and blessed martyrs haue in like maner counted it exceeding ioy when they fel into temptations wherin they being by the will of God aboue the strength and course of nature haue triumphed whereas then the wicked shunne these as simply euill the saintes embrace them as testimonies of loue whereas the wicked in their miseries frette fume and fome at mouth for rage and anger stampe stare murmure and mutter against God yea and blaspheme him in extreeme desperation as Saint Reuel 16. c ver 11. 21. John in his Reuelation auoucheth the Saints reioice with ioy vnspeakable and glorious as in wholsome documents of their life corrections of their infirmities prouocations to praier inuitements to GOD repressors of naturall corruption encreasers of zeale and meanes whereby they are made conformable to the image of the sonne of Rom. 8. God Whereas the wicked herein faint and fall into dispaire and reioice in other thinges onely the Saints and holy men of God make affliction the greatest matter of their mirth and to suffer for Christ and his Gospel their soundest ioy remembring the proposition of the Apostle here set downe Brethren count it exceeding ioy when you fall into sundrie temptations Let worldlings then reioyce in their riches and glorie in their wealth let them reioyce in their pleasures and delight themselues in ambition and honour let them make their bankets bellie cheare and riotousnesse their ioy let them counte for their greatest happinesse and felicitie worldly securitie and vacation from all trouble yet this is the ioy the mirth the delight the pleasure the felicitie and happinesse of the the Saints wrongfully to suffer affliction and this they count vpon earth their exceeding ioy and therin they haue their reioycing Let the wicked in their miseries Exod. 7. grow from worse to worse as Pharao by his afflictions waxed worser and more impacient let them vse violent 1. King 31. hands vpon themselues as Saul in daunger of the vncircumcised Philistines fell vpon his owne sword and perished and many other at the losse of their riches the spoile of their goodes the departure of their friends and other afflictions murmured against God yet the Saintes holde vp their heads relie vpon God humbling thēselues before him vnder the crosse and count it exceeding ioy when they fall into manifold temptations 2 The worde Fall into is not without signification whereby the Saints of God are taught that they may neither procure neither hastē their owne crosse nor deserue at the hands of the worlde thus to be afflicted The Papists which in manie places and at sundrie times lay heauie crosses vppon themselues as beating their owne flesh scourging their owne bodies wearying and wasting themselues with long tedious and troublesome pilgrimages fall not by the will of God hereinto but
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
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
direction Psal 119. of our youth a lanterne to our feete and a light vnto our paths Which holy Job feeling counted it more precious Iob. 23. and deare vnto him then his dayly food Yet is there no praise greater nor any thing that more extolleth the incōparable glory therof thē that it is here called the word of truth whereby we are begotten againe to bee the first fruits of the creatures of God Seeing therefore the word of God conuerteth mens soules seeing it is pure as the golde and siluer which seuen times is tried seeing it is the direction of vnbrideled youth the guide of our sliding feete and the sure light to the wandering paths of man seeing it is more precious then dayly food to Gods children seeing it is the word of saluation the immortall seede of our regeneration the worde of truth the instrument whereby we are borne a new to be the first fruits of the creatures of God who is then so blind which seeth not so wilfully ignorant which knoweth not so maliciously wicked which confesseth not the incomparable and singular excellencie of the worde and heauenly doctrine of the Gospel Whereof the Apostle to assure vs saith of his owne will hath hee begotten vs with the worde of truth that we should be the first fruites of his creatures 2 The worde of God being then so excellent and the Remouing hinderances excellencie it selfe thereof set foorth in that it is the word of trueth and the meane of our regeneration in the seconde place of this treatise the Apostle remooueth such things as hinder the attending thereunto and the things which greatly hinder the woorde are two 1 Babling and talking when wee should heare with attentiue and deepe silence 2 and anger when wee are taught and reformed by the word 1 Concerning the first thus sayth Saint James therefore my brethren let euery man be swift to heare but flow to speake Wherein our vaine babling and foolish talking when we should heare is condemned and attention audience to the word commanded vnto the saints that we shew our selues prompt and readie to learne and not hastie to teach others when we should heare and learn our selues rather Thus is our rashnes which are vnlearned reproued when we talke of high heauenly matters too excellent and deepe for our slender capacitie As of the nature secret wisdome of God of his inscrutible iudgement in calling and choosing some and condemning other at his free pleasure and such like wherein we must stay our selues contented therein to bee informed with pacience and silence of such as are learned The heathen Philosophers would not men rashly to Pythagoras speake but rather to heare with silence for which cause noble Pythagoras inioyned his hearers vij yeares silence that that while they might learne but not rashly talke of the precepts of philosophie Was that needfull in humain philosophie and is it not much more needfull in the heauenly philosophie of God that we be swift to heare and slow to speake of the diuine misteries of his word And Cleobulus taught that mē should be more careful to heare Cleobulus then to speake because audience and attentiue hearing more becommeth most men then to speake When Zeno heard a yong man prating and speaking much mocking Zeno. him hee tolde him that his eares were growne in to his tongue because he heard little and spoke much where he should haue heard much and spoken little Nature it selfe would haue vs swift to heare but slow to speake for which cause we haue two eares giuen vs to heare much and but one tongue to speake little When men therefore haue not the sufficient knowledge of things they ought rather to heare in silence and learne with pacience then rashly to speake of the things they knowe not A thing no doubt not onely needfull in worldly wisedome but necessarie also in heauenlie philosophie Sirach wisheth men to bee swift to heare good things and to be of pure life but to giue answere Ecclus. 5. with aduised patience And if they haue vnderstanding to shape an answere vnto their neighbour if not to lay their handes vpon their mouthes least they be trapped in an vndiscrete worde and so bee blamed The Apostle Saint Iames seeing rash babling to bee a disturbance vnto the attention of men which they ought to performe to the worde exhorteth men to be swift to heare but slowe to speake That wee are willed to bee swift quicke readie and prompt to heare and learne but slowe to speake it forbiddeth not men to speake at all but not to speake rashly but to obserue time place person and other circumstaunces in their speach as shall be most conuenient And the circumstaunces in our talke and speaking to be obserued are specially these 1 The person to whom 2 The place where 3 The time when 4 The maner how 5 The things whereof wee speake 6 The ende wherefore which carefully obserued greatly beautifie and adorne the talke and speach of men 1 The person to whom we speake whether our equal our better our inferiour whether a prince or subiect honourable or of meane birth learned ignoraunt wise or foolish this ought in talke to be considered that regard had of the person our talke may be accordingly 2 The place is to be noted for in some place it is better Prou. 25. 11. to speake then to be silent in another place better to be silent then speake 3 Time also maketh much to the fitnesse of our speach There is a time to speake and a time to be silent faith 〈◊〉 Preacher The sonne of Sirach accounteth it a great point Ecclus. 3. of wisdom to seeke oportunitie to speake in therfore he sayth A wise man will hold his tongue till he see oportunitie Ecclus. 20. but a trifler and foole will regard no time And againe a tale out of time is as musicke in mourning but wisdome knoweth the seasons of correction and doctrine Ecclus. 22. The Prophet counted it a great gift to speake in time wherefore he sayth The Lord hath giuen mee a Isai 50. tongue of the learned to know how to minister a worde in time to him that is wearie Salomon teaching men how Pro. 15. to make their talk comfortable and profitable vnto men willeth them to waite for time and season A ioy commeth to man by the answere of his mouth and how good is a worde in due season When Abigail saw the drunkennes of Nabal she saide nothing vnto him touching Dauid 1. Kings 25. whom he had bitterly reuiled and abused shamefully but in the morning she tolde him of the matter Thus sought opportunitie Archesilaus the Philosopher therefore being at a banket and among the pots being desired to dispute and reason of a certaine matter refused and answered that it was a chiefe thing and proper especially to philosophie to know the time of euerie thing If the light of nature
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
hypocrites thinke their counterfeite hoâ—ynesse to bee true holinesse wherefore they embrace it they brooke it they delight therein they loue it as if it were sincere and perfect integritie And thus they may bee compared vnto fooles looking into glasses who heare the worde awd looke into the law being carelesse to obey it The other part of this similitude is who so looketh into the perfect law of libertie hee not being a forgetfull hearer but a doer of the worde shall be blessed in his deede In which member we see the lawe is called perfect and a perfect law of libertie 1 Perfect which addition Dauid also giueth vnto the law The law of the Lord is perfect conuerting the soule Psal 19. therefore so called because whatsoeuer appertaineth to faith and godlinesse is therein aboundantly set downe and deliuered so that neither in doctrine neither in maners we ought to seek for any other thing whatsoeuer S John entreating of the perfection of the newe lawe which is the Gospell confesseth that therein all things which Iohn 20. our Sauiour did were not written yet sufficient things to be written which men beleeuing might thereby liue wherefore he saith Many other signes and tokens did Iesus in the presence of his Disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is Christ the sonne of God and that in beleeuing ye might haue life through his name Saint Paul writeth that he kept not backe any thing from the Church of Ephesus but hath shewed them all the Acts 20. counsels of God Tertulian crieth out that that Church is happie to which the Apostles haue powred out all the Tertulian doctrine of God euen with their owne bloud Our Sauiour promiseth the Church a Comforter which should Iohn 16. bring them into all truth What truth is it that the holy Ghost did not teach the Church But yet least wee should thinke there were other truthes beside such as were preached by Christ and penned by the Euangelists it is added that that Comforter should teach them whatsoeuer Christ had taught them before Wherein was enough to saluation as Iohn witnesseth Saint Paul sheweth the excellencie of the worde of God and how perfect it is in all poynts affirmeth that all Scripture is inspired 1. Tim. 3. from aboue and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God might be perfect instructed to euerie good worke Vnto this truth the fathers reuerendly subscribe Saint Tract 49. vpon Iohn Augustine sayeth that where as Christ had done manie things which were not written yet such things were chosen to bee written which the writers thought sufficient for the saluation of them which beleeued Saint Cirill Lib. 12. vpon Iohn hath almost the same wordes All things that were done by Christ were not written but those things onely which seemed sufficient both to maners and to doctrine that men shining through true faith and good workes might come to the heauenly kingdome by Iesus Christ our Lorde Chrysostome vpon Matthew not once and Vpon Mat. 22. 4. hom vpon the Epistle to Titus in like manner sheweth that all things necessarie are in Scripture reuealed therefore concludeth he that they are perfect Athanasius finally affirmeth that the Scriptures inspired froÌ„ aboue is sufficient for instruction in all vertue And this is true in the whole lawe of God but most manifest in the doctrine of the Gospel The lawe which by Moises ministerie was giuen the people was so perfite that almightie God forewarned them that they should neither adde nor diminish therefrom end howe seuerely he punished that malapert and Deut. 4. 12. Prou. 30. sawsie boldnesse in the Israelites which aduentured to adde any thing either to the doctrine or the ceremonies so many sermons of the Prophets the interpreters of the lawes so many testimonies of holy Scripture the holy sacred diuine histories our Sauiour Christ himselfe witnesseth most plainly Shall we thinke more basely now of the Gospell which is a doctrine more excellent then the â—awe Shall wee thinke God had lesse carefull consideâ—ation of his church in the daies of his son being on earth â—nd afterward then he had in the time of Moises Or shall â—e dare to imagin the Prophets to haue left a more perâ—ect doctrine then the apostles taught by the very mouth â—f Christ and ledde into all truth by the holy Ghost according to the promise Wherefore if the lawe were perfect so that the people durst adde thereto or detract therefro nothing which who tempted were punished shall not the Gospel containe a most perfect doctrine whereunto nothing may be added from which nothing may be detracted This the Angel acknowledged wheÌ„ in Reuel 22. the shutting vp and concluding of the Gospel he protesteth that if any man adde to the wordes of that booke God should adde the plagues in that booke written vnto him and if any should diminish any thing therein God would diminish and take away his name from out of the booke of life Thereby therefore is the perfection of the Gospel concluded Which thing the holy Apostle here to expresse vnto vs calleth the worde of God the perfect law For this cause the Scripture hath the name of a Canon giuen it and is called Canonicall because it is the onely perfect rule line leuell and square whereby all doctrines and all maners must be meet measured examined and prooued as by that which is most sufficient and perfect which suffereth no addition nor detraction for then the rule and measure faileth This being true as most true it is not onely by the infallible worde of God but by the manifest testimonies of the reuerend fathers then Ambrose 3. de virgini all inuentions dreames doctrines traditions vnwritten verities must fall to the ground and be condemned as counterfet adulterie and sacriligious which are not warranted out of the perfect law of the Gospel as Saint Ambros affirmeth The Gospel here hence then is proued to be perfect 2 As it is perfect so is it a law of libertie not that it bringeth men into carnall freedome to do what they lust 1. Pet. 2. whereunto the wicked abuse it for a cloake of wickednesse but because it setteth vs at libertie in our consciences from Satan sinne and death which we obtainie by Christ Iohn 8. who freeing vs we are free in deede He therefore calling vs to the glorious libertie of the sonnes of God and the Gospel preaching this libertie of conscience vnto men is called the law of libertie 3 In this law must we continue herein must we looke continually herein must we meditate day and night herein must we spend our dayes Some thinke it enough Psal 1. to looke into this law once in their liues Some thinke it much to looke into it once in a yeare two three or seuen Some perswade
this world 1 The first euill for the which the prophane riche Tyranny â—en are to be held as execrable is their tyrannie they â—ppresse the poore by tyrannie Men are oppressed by tyannie diuers waies 1. When they are imprisoned afflicâ—ed persecuted cruelly by the rich and mighty men of the â—orld then are they oppressed by tyrannie The poore â—rethren the holy men and Saints of God for the profesâ—on of the faith for the religion of Christ for the defence â—f the word of trueth by the mighty men of the world aâ—y wise afflicted are oppressed by tyrannie Thus were â—e Apostles of Christ by the cruell Scribes Pharisies and â—rinces of the people by tyrannie oppressed when for the â—ospels sake they were imprisoned scourged excommuâ—icate and persecuted Pylat Herod conspired together Mat. 27. â—o oppresse our Sauiour Christ by tyrannie Thus was Acts 7. â—aint Steuen the blessed Martyr oppressed by the tyrannie â—f the Iewes and for the religion of Christ persecuted vnâ—o death Thus the Prophetes by the tyrannie of their â—rinces as Isai Jeremie Amos and the rest haue been opâ—ressed Thus the holy men of God the poore Saints and â—rethren in Fraunce in Flaunders in Italie in Spaine are â—ppressed by tyrannie Thus the renowmed Martyrs in â—ur own countrie and nation not long since haue in like â—anner by tyrannie beene oppressed After like manner â—â— the time of the Apostle the poore brethren were oppressed by the tyrannie of rich men wherefore the riche ought rather to be accounted execrable and cursed then with disdainefull contempt of the poore brethren to bee preferred and honoured of men 2 The rich oppresse the poore by tyrannie when in the trades of this life they deale hardly deceitfully vncoÌ„scionably extremely This oppression God expresly forbade his people the Israelites in the law When thou sellest Leuit. 25. ought to thy neighbour or byest ought of him you shall not oppresse one another Saint Paul forewarneth 1. Thes 4. of this oppression Let no man oppresse or defraude his brother in bargaining for the Lord is an auenger of such things When the rich men haue gotten commodities into their hands and make the poore pay therefore what themselues lust when they make the poore pay deere wheÌ„ they might affoord it cheaper when rich men geue mean wares to the poore for the best euill for good putrified corrupt for sound curraÌ„t theÌ„ they oppresse the poor by tyrannie This oppression in all times and in al commonwealths in all coastes and countreyes of the worlde is vsed whereby the poore through the tyrannie of the rich are oppressed For which the rich ought to be accounted accursed 3 The poore are oppressed also by tyrannie of the rich and wealthie when they wryng them by vsurie forfeitures exactions impositions and vll manner extortioÌ„ As the rich oppressed the poore by tyrannie in the time of the Prophet Isai where against he crieth out and complayneth Isai 3. What haue ye to doe that ye beate my people to peeces and grinde the faces of the poor saith the Lord euen the Lord of hostes Almighty God in the Princely Prophet Dauid crieth out against this tyrannous oppression Doe not all workers of wickednes knowe that they Psal 14. eate vp my people as they eate bread Thus were the people oppressed by the tyrannie of the riche in the time of Micheas the Prophet whereof he spake in this wise They hate the good and loue the euill they pluck their skinnes from them and the flesh from their bones and they eate Miche 3. vp the flesh of my people and flay off their skinnes from them they breake their bones and choppe them in peeces as for the potte and as flesh within the cauldron Thus the Prophet condemneth their Iudges officers rulers and rich men of the land for their cruel extortioÌ„s exactions oppressions whereby they might be very well compared to Wolues Beares Lions and sauage Beastes which rent and teare the flesh from the bones the skinne from the backes the partes from the body so outragious is their crueltie These cruel persons for their tyrannous persecution and oppression may be compared to the fish Sargus which haunting the Aegyptian sea oppresseth the little fishes catching al their meat and reliefe from them They are not vnlike the fish Scarus which some take to be the Gilthead or Goldenie Which fish chaweth cud like a beast and deuoureth all the little fishes which meete him Such are the rich men of this worlde against the poore for like Sargus they deuour the meat sustenance and liuing of the poore and eate vp the laboures of their hands and the sweate of their browes licking and wiping the fatte from the beard of the poore Like Scarus they deuour the poore of the land and eate vp the people as it were bread These growe rich of the pouertie waxe fatte of the need feed ful of the emptines cloath themselues of the nakednes house theÌ„selues by the vnharbouring prank vp theÌ„selues by the penurie make themselues mery by the miserie of the poore and so oppresse them by tyrannie for which they should be held accursed 4 Finally rich men oppresse the poore when they weary and waste the bodies of the poore with toilesome labour vnrewarded as the Landlord vseth the poore Tenant the rich the poore without hire to whom they doe seruice for whom they labour toile and moile for feare afflicted and oppressed by their tyrannie HereÌ„ce is it that in sundrie places of the land the poore Farmer is compelled to carte to carrie to plowe to sowe to fetch to beare to doe all manner busines for the tyrannous oppression of the Gentleman Thus and by like meanes the rich oppressing the poore by tyrannie ought rather to be accouÌ„ted accursed then with the contempt and disdaine of the poore to be preferred Seeing therefore the rich by sundrie waies afflict the poore for the which we should hold theÌ„ as execrable it is a point of madnes for men through partiall respect had to their persons to honour them with contempt of the poore which are godly 2 Another and seconde euill for which they ought to be helde accursed is their crueltie and vnmercifulnes Vnmercifulnes For they drawe the poore before iudgement seates either for their profession and religion as in the time of the Apostle was vsuall For for the profession of Christian religion the holy Apostles the blessed Martyrs the faithfull seruants of Christ were drawen before seates of iudgement as in the whole booke of the Actes of the Apostles Acts 5. c in the stories Ecclesiasticall by Eusebius Nicephorus Socrates and others written is apparantly euident Or els for their debts they cruelly handle them and other for matters of no great waight or when loue woulde forgeue all bring them before seates of iudgement sue them in the lawe wearye them with this Court or that and shewe all vnmercifulnes against them Thus
euer men obserue many parts of the lawe yet if they obserue not the whole they are guiltie of the whole and vnder the curse and malediction which to the general breach of the law is threatened Doth not our Sauiour teach that vnlesse we obserue his whole doctrine when we professe him and are baptized in his name that it preuaileth little to obserue some Mat. 28. when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples Would not almightie God geue vs so much to vnderstand when in his lawe hee bindeth vs so often to the obseruation of the whole Which thing to intimate vnto vs the Apostle affirmeth that whosoeuer obserueth the whole law yet faileth in any point is guiltie of all A man therefore keeping all the whole lawe beside that one thing wherin he offendeth is guiltie of the whole and that no lesse in respect of the breach of the law it selfe before God then if he had offended in many points thereof albeit he more greeuously no doubt offendeth that offendeth in more precepts Wherefore as when a Prince enioyneth his Subiects the obseruing of all his lawes and ordinances which he geueth them if any one obserue all the rest saue onely one wherein he offendeth the same is a breaker of the kings commaundement and hath transgressed the law of his Prince and is subiect to the penaltie which is threatened the transgression of the whole lawe Euen so God enioyning vs sundrie precepts willing vs to obserue them all If any man obserue nine of the commaundementes yet offende in the tenth hee is a transgressor of the lawe and is guiltie of the whole law Whereunto full and perfect obedience is enioyned Thus they which obserue all the rest of the law and yet offend in any one point are held as transgressours of the whole lawe whereof they are guiltie for the law is as wel broaken in one as in many offences though not so greeuouslie in one as in many And as a iudge hauing twelue malefactors deseruing like sentence to be punished in like manner all whom the law requireth to be executed if he hang eleuen and let the twelfe escape for fauour he is an vniust a wicked and corrupt iudge in that action euen as if he saued foure sixe or more euen so when men offend in one point of the lawe though they obserue all the rest they are guiltie of the whole in as much as in one as well as in many it is broaken Whereof the Apostle Saint Iames admonishing such as wil be counted iust and obseruers of the lawe and yet haue the faith of our Sauiour Iesus Christ in respect of persons protesteth vnto them that if they keepe all the rest of the law of God yet in this one thing which is against loue they fall away from duetie they are guiltie of all If he that keepeth the whole law beside that one thing wherein he offendeth and in that one offending be guiltie of the whole law then it may seeme that it is all one to offend in one and in many precepts of the lawe that it is like sinne to transgresse in any one tittle or iote and in the whole lawe equall sinne to breake one and all the precepts and commandements of the law of God and so all sinnes may seeme alike and equall as the Stoicall Philosophers were of opinion Hereunto be it answered that the Apostle saith not he that keepeth the whole law and offendeth in one point thereof is guiltie of the whole in like manner or alike as if he had offended in the whole and euery point thereof but he is guiltie of the whole Guiltie he is of the whole who offendeth in one but not so guiltie nor so greeuously offending as if he offended in euery point of the lawe So that the Stoicall equalitie of sinnes that all sinnes are like may not herence be gathered nor auouched Which opinion of those blockish not Philosophers in deede but meere fooles rather is hissed out of the Schoole of Christ And as it may not herence be gathered so may it diuersly be confuted 1 All sinnes not to be equall it appeareth manifestly if that we looke into the causes the beginnings and the affections from whence sinnes rise in men These cōsidered one sinne shal be seene greater or lesse then another For who seeth not that sinnes proceeding of malicious wickednes are greater then such as be committed of infirmitie weaknes ignorance This the holy Prophet Dauid that man of God knew who looking into the causes Psal 59. of sinnes reputeth the sinne of maliciousnes much greater then other sinnes therefore he praieth to GOD 1. Joh. 5. not to forgeue such Saint Iohn measuring sinnes by their causes beginnings and affections accounting that sinne which is from wilfulnes whereby wee sinne vnto death farre beyonde all comparison the worst willeth that the Saints should pray for such brethren as sinne but not vnto death As for such as sinne vnto death by vniuersally and wilfully falling away from the knowē trueth he would no prayers to be made for them Our Sauiour Mat. 11. Mat. 12. Christ iudging and estimating sinnes from their causes promiseth mercie fauour grace and pardon to such as ignorantly receaued him not if at length they would come vnto him but such as maliciouslie resisted the trueth wilfully fought against the gospell obstinately opposed them selues against the holy Ghost who offered them grace they refused and so blasphemed the spirite of Christ hee protesteth should neuer be forgeuen Saint Jude distinguishing of sinnes whereof some are done of infirmitie Iude 22. 23 and simple ignorance some of stubbernes and peeuishnes measuring them by their causes willed that such as sinne in the former kinde should be pittied but such as sinne in the second should seuerely be corrected and chastened Saint Paul in two most worthie places to the Hebrewes Heb. 6. 10 disputing of Apostasie and sliding away from the knowen trueth which commeth of a malicious obstinacie and wilfulnes of mind measuring that sinne from the cause the maliciousnes and wilfulnes of their hearts denieth all pardon thereunto as to a sinne irremissible and which cannot be pardoned as other sinnes are Saint Paul writing of himselfe and his owne sinnes in afflicting 1. Tim. 1. and persecuting the Church of Christ measuring sinnes according to their causes reputeth sinnes done of ignorance lesse then sinnes of wilfulnes Wherefore he offending ignorantly obtained mercie whereas the Scribes and Pharisies and other Iewes opposing themselues to the Gospell were subiect to the eternall iudgement of God In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg Rom. 2. sufferance and patience of God Finally Saint Iames this our Apostle in this his Epistle Iames 4. esteeming sinnes from the affections and fountaines from whence they come iudging that sinne which is of knowledge greater
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
of you say vnto them Depart in peace warme your selues fill your bellies notwithstanding he geue them nothing which is needful for the body what helpeth it 17 Euen so the faith if it haue no workes is dead in it selfe 18 But some man might say thou hast the faith and I haue workes shew thou mee thy faith by thy workes and I will shew thee my faith by my works 19 Thou beleeuest there is one God thou doest well the deuils also beleeue and tremble 2. part of the Chapter HEre now beginneth the second part of this Chapter and so is continued to the ende concerning good workes necessarilie to be ioyned with true faith in all the Saintes of God whereof our faith destitute is dead and not that liuely faith whereby men are iustified before God In this part there are three things 1. The proposition 14. ver 2. The proofe ver 15. 16. to 26. verse 3. The Conclusion ver 24. 26. These words red conteine two things 1. The Proposition of the place faith without good workes is vaine and dead 2. The 2. first arguments of proof in this place set downe 1. Is from a similitude In the which 3. things are to be noted 1. The similitude it selfe 2. The applicatiō therof 3. A preuenting of ar◠obiection 2. Is from an absurditie It were absurd to professe no better a faith then the deuil◠haue So do men whose faith is void of work◠1 Now to proceed vnto these thinges as they lie in the Apostle The first is the Proposition whereof thus saith the Apostle What auaileth it though a man say hee hath faith when he hath no workes Can his faith saue him As if he would say That faith which is void and destitute of good workes as fruites effects and tokens of a faith is not to be reputed and taken for a true sauing and iustifying faith but rather for a shew and shadow of faith then for faith indeede for that no man is iustified and saued by faith before GOD whose faith in due time and in conuenient manner sheweth not it selfe in the fruites and dueties of loue A doctrine most wholesome most needfull most necessarie most profitable cōteyning a most graue discourse of the fruites of sanctification in al the elect of god against such as make shew of faith without godlines wherin men are taught that the very profession of Gods word christian religion profiteth nothing vnlesse it be ioyned with the studie of good works whereby our faith is made manifest vnto men This matter and argument is often vrged against the shamelesse hypocrites of all times who pretend religiō in outward appearance but practise not true holines whereby their religion might be cōfirmed as both in the former Chapter towards the end and from this place to the knitting vp of this present Chapter By Saint Paul 1. Titus who inueyeth against their hypocrisie who professe in words they know God but in workes and deedes denie him being abhominable disobedient and to euery good worke reprobate whereof the world shal be full towardes the ende thereof as hee also foretolde his Scholer Timothie 2. Tim. 3. 2. Pet. 1. euen of them which should haue a shewe of godlines but should deny the trueth thereof To whom Saint Peter subscribeth who requireth in the Saintes that vertue action and practise of good workes be ioyned with faith that there may be that golden chaine of all Christian ornaments in them wherewith aboue other thinges their liues might be beautified Whereof also Saint Iohn admonisheth 1. Iohn 3. in calling men to the practise and doing of righteousnes And our Sauiour himselfe in the holy Gospell Mat. 7. casting them off as workers of wickednes whose whole religion is in words onely Lord Lord and counting thē for truely religious who endeuour to doe the will of their Father which is in heauen Finally hereunto serue al the exhortations in holy Scripture whereby the men of God moue vs to the practise of obedience and studie of vertue in the whole course of our life which is the onely speciall drift in the Apostles discourse here set downe as is manifestly apparant Albeit then men by their workes deserue not life ne yet purchase their saluation by their deedes but with god are iustified onely through faith in Iesus Christ as the whole body of Scriptures the examples of Fathers the testimonies of the learned Doctors of the Church confirme yet are good workes so necessarie in those which are once iustified by faith before God as that where they are not faith is dead and fruitlesse yea a shadow of faith rather then faith it selfe whereby men are iustified and saued before God Which thing the Apostle Saint Iames to intimate in his affirmance here auoucheth What auaileth it my brethren though a man say he hath faith when he hath no workes Can his faith saue him That faith thē which is without good works is not such a faith as whereby we are iustified and stand before God but a fruitelesse dead and barraine faith whereof we boast in vaine For outward profession without holy conuersation is halting hypocrisie and pretended religion without true reformation is double iniquitie This is the doctrine of holy Scripture this is the state and proposition of this present Treatise this is the thing carefully continually preached by the Ministers and Preachers of the gospel now receiued yet our aduersaries to bring vs into odious and hatefull contempt with men with batter backbiting and reproachfull slaunder say We preach libertie to sinne we lay loose the raignes in the neckes of men to all iniquitie we geue licence to all licenciousnes and impietie when we preach that good workes are necessarie in all those which are iustified partly to set forth Gods glorie partly to shew and expresse our vnfeyned faith partlie to winne others by vertuous example to godlines preach we liberty when we teach that faith voide of good works when time place persons and other occasions and circūstances serue is vaine fruitlesse and barraine Teach wee licentiousnes to sinne when we crie against the vain profession of men carelesse of the dueties of loue Laye wee the raines loose in the neckes of men to runne he adlong into their owne destruction when we auouch that euerie one which calleth vpon Christ must depart from iniquitie Geue we bitte and bridle to iniquitie Finally when we all with one mouth and one mind crie out against verball religion which is onely in word and driue men to the practise of pure and holy obedience if they will euer looke to inherite the kingdome of heauen Doe wee like heretikes swerue from the trueth and not rather agree meet iust with Saint Iames his doctrine who affirmeth that men in saying they haue faith when they haue no workes auaile nothing neither that such a faith can saue them The Proposition of the Apostle therefore is this If a man say he
man be iustified by the like The deuils beleeue and tremble yet not iustified not saued Now that the deuils beleeue there is one God yea and confesse Iesus Christ to be his onely sonne yet tremble before his throne and diuine presence the holy word of God and the most sacred scriptures do teach vs when our blessed Lord and Sauiour Iesus Christ was come into the land of the Gergesens there mette him two mâ—n possessed with deuils which came out of the graues very fierce and terrible so that no man might passe by that way And these deuils possessing these two men cried out vnto Christ with trembling and feare Iesus thou sonne of God what haue we to doe with thee art thou come hether to torment vs before the time In another Euangelist in like manner when the people preaced about Christ to be healed the vncleane spirites which were in them whom Christ then cured seeing him fell downe before him and cried saying Thou art the sonne of God The deuill possessing him whom neither fetters could holde nor chaines could binde nor bandes could bridle seeing the Lord Iesus a farre of running and worshipped him crying with a lowde voyce what haue I to doe with thee Iesus the sonne of the most high God To this sense soundeth that also in the Euangelist Saint Luke 4. item v. 41. eius deus Luke 8. 26. Luke who writeth that the vncleane spirite possessing the man in the Synagogue of Capernaum in Galile knew Christ God blessed for euermore and also confessed him openly Whereof the Euangelist saieth thus In the Synagogue there was a man which had a spirite of an vncleane deuill which cried with a loude voice saying vnto Iesus Christ Oh what haue we to doe with thee Iesus of Nazareth Art thou come to destroy vs I know whom thou art euen the holy one of God These places nowe cited out of Saint Matthew cap. 8. ver 18. 19. of S. Marke 3. cap. ver 11. and cap. 5. ver 2. 3. c. of Saint Luke cap. 4. ver 33. 34. c. and 5. 41. Luke cap. 8. ver 26. and many such like places doe euidently shewe a kinde of beliefe to bee in the deuils whereby they be perswaded there is a God Their confessing also the sonne of God Iesus Christ to be God euen the sonne of the most highest and their prostrating and casting downe of themselues before his diuine presence Finally their feare least he should torment them and their desiring of him not to sende them into the deepe the place of their punishment confirmeth this truth the deuils beleeue also and tremble The deuills then doe not onely beleeue there is one God but also confesse Iesus Christ to bee his sonne and tremble for feare of his mightie power To conclude this beliefe of the deuils and vnclean Acts 19. spirites saint Luke in the Acts of the holy Apostles setteth forth most euidently in the storie of the seuen sonnes of Sceua the priest and Iewe. Which sonnes of his being Exorcists and taking vpon them to call on the name of Iesus whom Paul preached coniured therby the foule and vncleane spirites to come out of men but the euill spirit by them thus coniured in a certaine man answered them and said Iesus I know and Paul I know but who are you Thus did the deuil nor only beleeue but confesse also not onely Christ the sonne of the most highest but Paul also the seruant of the Lord and of our blessed Sauiour Iesus Christ Albeit these testimonies out of the newe Testament bee most cleare to teach vs that the deuils beleeue there is one God yet let vs also cast our eyes vppon the former generations and looke euen from the beginning and in the succeeding ages and wee shall see out of the olde Testament also this same confirmed and so haue a most sweete and pleasaunt harmonie of them both together VVhen God Almightie had made man and placed him in the most pleasaunt garden of Eden and had giuen Gene. 3. him commaundement that he shoulde not eate of the forbidden fruite which grewe in the middest of Paradise euen of the tree of the knowledge of good and euill Satan tempting man to disobedience doth not denie that there was anie God which had giuen such commaundement to man but as beleeuing there was one God and confessing the same vnto Euah asketh her whether God indeede had commaunded them not to eate of the tree of knowledge VVhen the sonnes of God the holie Angels stoode all about the throne of God and Satan himselfe comming from the compassing of the earth and the worlde Iob 1. 2. presented himselfe also before his diuine Maiestie and God had demaunded of him whether he had considered Iob his seruant The deuill as beleeuing the heauenlie and diuine nature confesseth the Godheade in his accusation of Iob hath Iob serued God for nought Thus the deuill at that time also beleeued Finally when the Lorde Almightie sitting vpon his heauenly throne and hauing all the hoste of heauen about 3. Kings 22. him as it were consulting and deuising to bring a iust plague vpon Ahab the wicked and vngodly King of Israell had but asked the question who woulde entice Ahab that he might perish in Ramoth Gilead Satan the deuill as beleeuing that diuine nature and excellent maiestie to be God submitted himselfe to Gods will offered himselfe to the execution of his iudgements and sayd I will entice him Thus then both the testimonies of the olde and the authorities of the newe Testament confirme the doctrine of our Apostle the deuils beleeue and tremble Nowe where the Apostle Saint Iames saieth thou beleeuest there is one God thou doest well the deuils also beleeue and tremble this speach thou doest well may haue a double sense For either it may be taken irronically and in taunting wise as iustly vpbraiding and reprouing them for their vaine ostentation of fayth and their boasting in their beleefe which is no better then the faith of diuels VVherefore as when men doe most wickedly yet we in reproouing in taunting in mocking and checking manner say O it is well done and so reproue their iniquitie So here Saint Iames bitterly and sharpely inueighing agaynst the wicked and iustly reproouing their vaine faith sayeth Thou beleeuest there is one God thou doest well the deuâ—ls beleeue also and tremble and so condemneth their hypocrisie As who should say is it well done in deede when thou doest beleeue no better then deuils do Or else it may be spoken affirmatiuely and to this sense thou beleeuest there is one God thou doest well for it is a good thing thus to doe but yet is not this all neither is it inough or sufficient neither must thou rest in that degree of fayth but goe on and proceede and growe from faith to faith and then to beleeue there is one God is well Otherwise thy faith shall not profite thee for the deuils
his vengeaunce to persequute them when they see they can take no hold-fast of Gods mercie for their intollerable pryde and finall apostasie against his heauenly maiestie they cannot but feare they cannot but tremble Now if the Deuils beleeue there is one God then Psal 14. the Epicures the Atheistes the wicked fooles of the vvorlde vvhich say in their heartes there is no God are worse then deuils If the deuils tremble before Gods presence and throne of iudgement then are many men and women which iest at the day of iudgement make a mocke at appearing before the tribunall seate of God to receyue according to their workes worse then deuils If then hypocrites haue no better faith then deuils haue and it be a most absurde thing to say the deuils are saued then is it no lesse absurditie to say that wicked men by like faith can be saued seeing they are destitute of all goodnesse voide of all righteousnesse farre from all fruites of sanctification Which thing this holy Apostle teacheth vs in this place thou beleuest there is one God thou doest well the deuils also belieue and tremble Finally then it may herehence appeare necessarie that as men are truly iustified before God through faith in Christ so they should by their workes the liuely testimonies of true faith shewe themselues before men to be in deede righteous that as inwardly with God they are made iust by their beleefe so outwardly with men they might be knowen to be iuste by their deedes that so they might adde to their faith vertue to their profession sanctification to their religion holy conuersation which is the scope and drifte of this Apostles doctrine Neither is this doctrine a doctrine eyther rarely heard of or vnusiall in other places of holy Scripture for the whole bodie of the Scriptures teach vs the necessitie of good vvorkes and fruits of sanctification in the saints without which all holinesse is hypocrisie all deuotion dissimulation And to this ende not onely the Prophets in their bookes but our Sauiour Christ in the gospell and the holy Apostles in their sacred writings haue moued men professing godlinesse to the fruits of righteousnesse least they otherwise doing be iustly reprooued for their hypocrisie And for asmuch as it is not onely a matter of most great account in all times to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory but is also the most liuely testimonie of our election who are therefore called of God that we might be Ephes 1. irreprehensible through loue and the sure signe of our regeneration and new birth whose chiefe end is to walke in good workes which God hath prepared for vs as witnesseth the Scriptures we are the workemanship of God Ephes 2. created in Iesus Christ vnto good workes that we should walke therein Which thing also Zacharie the father of S. Iohn baptist maketh the end of our redemption Luc. 1. we are redeemed by him from the power or handes of our enemies that we should serue him without feare in holinesse and righteousnesse all the daies of our life Much more not onely might but also ought to be spoken touching these matters but I hope this may suffice reasonable creatures touching the office of faith and vse or end of good vvorkes in the Saints of God Now God which is the fountaine of all goodnesse the father of all lightes the giuer of all spirituall grace the sender downe of all vertues into our heartes powre downe vpon vs that most excellent gifte of vnfayned faith without vvhich nothing is acceptable nothing pleasant in his sight that it in vs vvorking through loue and vve replenished with all fruites of righteousnesse and abounding in all sanctification may thereby giue infallible testimonie of our iustification and in the whole course of our life may alwaies through righteousnesse and holinesse so glorifie God here that by him vvee may be glorified in the life to come not through our merites but of his only mercie through Iesus Christ our onely Lord and Sauiour who with the father and the holy ghost liueth and raigneth one immortall inuisible and onely wise God both now and for euermore Amen Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses 20. But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead 21. Was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar 22. Seest thou not that faith wrought with his works through the works was the faith made perfect 23. And the Scripture was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24. Ye see then how that of works a man is iustified and not of faith onely 25. Likewise also was not Rahab the harlot iustified through workes when she had receyued the messengers sent them out another way 26. For as the body without the spirite is dead so faith without works is dead In these words of the Apostle there are two things to be considered as appeareth Namely 1. The other part of his confirmation conteining the 3. Thirde argument from the example of Abraham 20. 21. 22. 23. 4. Fourth from the example of Rahab 25. 2. The conclusion of the whole discourse 1. Made and set downe vers 24. 2. Repeated 26. The third reason why true faith is not without good 3. Reason workes is drawen from the example of Abraham who had no doubt a true and liuely faith for which cause hee is Gen. 15. Rom. 4. highly praised both of Moses the Prophet and Paul the Apostle of Christ yet did this great and holy Patriarke by offering vp his sonne Isaac in whom the hope of his posteritie and the truth of Gods promise consisted shew what manner faith he had not a dead barren and fruitelesse faith but quick liuely and plentifull in all good workes to the glorie of God For which cause he receaued a true testimonie from Gods owne mouth and it was set downe by Moses for all posteritie for euermore that he was righteous indeede and the friend of God Such a faith ought euery one of Gods Saints to haue therefore whereby they may recete auestimonie from God man of their integritie righteousnes and iustification The force of this reason is this what maner of faith Abraham the father of the faithfull had such faith ought all his children all the Saintes all that rightly beleeue in God and his Sonne Iesus Christ for to haue also But the faith of Abraham was no shadowe nor shewe but a substance and soundnes of faith His faith was not in worde onely but in worke also not in tongue and talke alone but in truth and veritie not a bare barren fruitelesse faith but a liuely working and plentifull faith such faith therefore ought the faith of all Gods Saints to bee and not
carelesse to walke woorthie their profession and indeuour not to bee fruitefull in the woorkes of righteousnesse to the glorie of GOD therefore is their faith vaine idle detestable and shamefull in the sight of GOD. 5 The last kinde of fayth is Christian faith which is a sure trust in the mercie of GOD through the merits of Christ vndoubtinglie perswading our selues of remission of our sinnes by his righteousnesse and of eternall saluauion by his passion whereby hauing peace in our consciences with GOD wee rest and walke in obedience vnto his commaundements Whereof the Prophet speaketh The iust shall liue by fayth Abac. 2. Rom. 3. Saint Paul Wee conclude that a man is iustified by fayth without the woorkes of the lawe Againe beeing iustified by faith wee haue peace with GOD through Iesus Christ our Lorde To the Church of Rom. 5. Ephes 2. Ephesus VVee are saued by grace through faith and that not of our selues it is the gift of GOD neither of woorkes least any should boast And againe by Christ wee haue boldnesse and entraunce with confidence Ephes 3. by faith in him Of this faith Paul alwayes speaketh when hee entreateth of iustification which wee obtayne onelie by this faith in Iesus Christ And Gen. 15. Rom. 4. Gal. 3. this is the fayth whereby Abraham vvas iustified before GOD when it was auouched Abraham beleeued and it was imputed vnto him for righteousnesse And this faith is neuer idle in the Saintes of GOD hauing iust occasion ministred but it woorketh through loue and hath moste singular ornaments Gal. 5. and vertues ioyned vnto it as inseparable companions in all those that are truelie iustified as inuocation of GOD gratefull memorie for benefites receyued pacience and inuincible constancie vnder the Crosse bounteous liberalitie and louing mercie towardes the distressed Saints in their necessities obedience to the worde of truth mortification of our earthly members renouation of the spirite of our mindes with the woorkes of sanctification which as effectes of fayth make it shine and bee manifest in the sight of men There then being many acceptions of faith whereof speaketh this Apostle not of the last as Paul doth but of the second and of the fourth That he speaketh of the second it appeareth in the 19. verse hee speaketh of that Verse 19. faith which is common to men and to diuels for hee sayeth thou beleeuest there is one God thou dost well the diuels also beleeue and tremble Now the diuels haue no true nor iustifying faith that were absurd to graunt for they beleeue not in Christ neither hope they for mercie but tremble in despaire at the iudgement of God but their faith is to beleeue there is one God to acknowledge the things contained in the scripture of the old and new testament to be true to confesse Christ to be the son of god but neither Messiah nor mediator for thē That he meaneth faith in the 4. sense which is the outward presēce of faith which is rather a shew shadow thē any substāce rather an imagination and conceyued opinion of faith then faith in deed as when we say we haue fayth and in wordes pretende it It appeareth also out of the Apostle For Saint James speaketh of that faith when men Verse 14. Verse 19. say they haue fayth as himselfe in the proposition of this place speaketh What auaileth it my brethren though a man saith he say he hath faith whē he hath no worke Can his faith saue him The Apostle inueieth against a bare pretence of faith against that faith vvhich is in vvordes onely vvhich is a verball faith As also Saint Thomas of Aquine their angelicall Doctour confesseth S. Thomas vvho expounding the similitude in the fifteenth and sixtenth verses expressed follovving the same sense of faith saieth As liberalitie in vvordes helpeth not the poore vnlesse meat and other necessarie things be giuen ministred so neither that faith vvhich is in vvords can saue vs. Thus hee expoundeth Saint Iames of verball faith vvhich in vvordes onely consisteth Seeing then Saint Paul speaketh of a true liuely and fruitfull faith vvhereby vve liue Iames of a dead rotten barren faith vvherby men are counted dead they speake of faith in diuerse significations and therefore are not contrarie neither to bee opposed neither can one and the same effect of iustification before GOD bee applyed vnto both these kindes yea the faith vvhereof Paul speaketh iustifieth before God and the faith vvhereof Iames speaketh dooth not therefore speake they not of one kinde of fayth For vvhich cause the conclusion of Saint James cannot be ment of the faith mencioned in Saint Paul but of another vvhen hee saieth ye see then that a man is iustified through vvorkes and not of faith onely This faith then is the faith of diuels and hypocrites not the faith of Christians And so the place serueth nothing at all against the doctrine vvhich vvee out of Paul preach that vve are iustified by faith onely by a liuely faith onely But not by a bare dead or fruitlesse faith onely vvhich vvith Saint Iames vvee also preach vnto the worlde Thus the aduersaries of Vpon 2. chap. ver 15. 16. the gospell play in the word faith and make a doubtfull argument out of Saint Iames from the manifold signification of faith when they conclude that faith onely doeth not iustifie vs. 2 Now as faith is manifolde so iustification or to Double iustification Psal 32. Rom. 4. iustifie is double There is iustifying before God which is to be reputed as righteous to haue our sinnes forgeuē and our iniquities pardoned in the sight of God which is the righteousnesse and iustification mentioned of the prophet and remembred of Paul Blessed is that man whose vnrighteousnes is forgeuen and whose sinnes are couered blessed is that man vnto whom the Lorde imputeth not sinne This iustification is by faith as Moses confesseth in Gen. 15. Rom. 4. Abraham and Paul by his example proueth in the rest of the Saints Abraham beleeued God and it was counted vnto him for righteousnesse Of this iustification Paul to the Romanes Galathians Ephesians Philippians and in all other places speaketh whensoeuer he affirmeth that wee are iustified by faith by which men onely are iustified before God As there is iustifying before God which is through saith So is there iustification before men which is to be shewed declared and knowen of men to be iust and righteous And this iustifying is by works which onely shewe foorth our faith to the knowledge of men and make it knowen to the worlde that we are righteous and iust indeede Thus by his obedience as the fruites of his faith was Abraham iustified in offering his sonne the offering whereof made him not righteous before God but his faith but it made him knowen to men to haue beene iustified before God through faith and so hee was iustified before men through works Thus to be iustified by works with
vsurpe authoritie rashly to iudge and condemne the brethren This I would to God our sharpe censurers and seuere iudgers would weigh who geue definitiue and peremptorie sentence of al men who chalenge a chiefe power and absolute authoritie ouer all their brethren who condemne without charitie whatsoeuer doeth not please them selues Would God they would but turne ouer the leafe wherein their owne infirmities are registred and turne the other ende of the wallet before them to fixe their sight vpon their owne blemishes and blottes of corruption then would their pride be abated their heate asswaged their chollor cooled their iudgementes moderated their arrogancie delaied and qualified and thēselues brought to a temperature not so ambitiously to vsurpe and arrogate to themselues the censuring of their brethren Which to effect and compasse in the Saints the Apostle vseth this reason also My brethren be not many masters knowing that we shall receiue the greater condemnation for in many things we sinne and fall all Of our manifolde fallings many are the occasions sundrie are the causes 1 The original corruption which lieth couched in our bosomes wherby we are led captiue vnto sinne 2 The snares of Sathan which he laieth to take vs and intangle vs in the pitfold of iniquitie 3 The euil examples which are presented before vs whereby we are drawen to all vngodlines euery day 4 The lenitie of the gouernours of discipline who according to the rule of iustice take not execution vpō sinne whereby others are pricked forwarde to like sinne For whereas punishment is not executed saith Salomō speedelie there are the hearts of men set vpon mischiefe Eccles. 8. Psal 101. Therefore Dauid saith hee would betimes destroy all the wicked of the land that he might cut off all the workers of wickednes from the citie of God 5 Finally the fearefulnes and flatterie of the Ministers of the word who either for feare or for fauour tell not men of their manifolde offences wherby they are occasioned sundrie waies to fall The reason of the Apostle is this Seeing all men are subiect to many falles and infirmities therfore must they not be too seuere against their brethren be not many masters saith the Apostle knowing that we shall receiue the greater condemnation for in many things we offend all Now the fall of man is double either particular or generall Particular as to fal into any one sinne or more as theft dronkennes adulterie murther couetousnes vsurie extortion slaunder lying blasphemy and the like Into some or many of these euen the most holy Saintes haue may and doe daily fall Generall falling is when men fall Heb. 6. 1. Iohn 5. Mat. 12 away not in one onely sinne but generally in all resist the grace of God offered This is apostacie this is the sin vnto death this is the sinne against the holy Ghost euen a generall and vniuersall falling away frō the knowen trueth Heb 6. 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth that who so doeth so sinne cannot be restored by repentance And S. Peter auoucheth that it were better for mē not to haue knowen the trueth then after that they haue knowen it to fall away from the holy commaundements Thus doe not the Saints fall but onely the reprobate Of the former kinde the Apostle speaketh for al men fal particularly in many things which we ought alwaies to cōsider that it might teach vs not to vsurpe authoritie ambitiously to censure and iudge our brethren whereunto this place and exhortation serueth My brethren be not many masters for we shal receiue the greater iudgement for in many things we offende or fall all Whereas Saint James willeth that wee be not many masters doeth it take away the authority of masters ouer their seruāts No assuredly for then would neither S. Paul so carefully nor Saint Peter so diligently haue geuen precepts concerning obedience of seruantes to their masters Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes 6. masters and to please them in all things to be obedient to them which are their masters according to the flesh with feare and trembling in singlenes of minde as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them Let as many seruants as are vnder the yoke count their 1. Pet. 2 masters worthy all honour that the name of God and his doctrine be not euill spoken of To whom Saint Peter subscribeth Seruants saith he be subiect to your masters with all feare not onelie to the good and courteous but also to the froward Seeing these Apostles haue enioyned this obedience to seruants towards their masters and the same spirite spoke in them and in Iames our Apostle it foloweth then that the authoritie of masters is not here abandoned If we must not be many masters neither be iudges ouer our brethren shall we thinke that power is taken away hereby from Princes iudges and magistrates ouer their Subiects and such as are vnder them Neither For then woulde not the Scriptures teach what magistrates should be in common wealthes neither enioyne obedience to be performed vnto them Moises being wearied with the gouernement of the whole people of Israel Exod. 18. is taught by Jethro his father in law the priest of Midian to chuse more offiicers and gouernours vnder him whose qualities are foure Men they must be 1 of courage 2 fearing God 3 dealing truly 4 hating couetousnesse Moises according to this counsell ordained Deut. 1. 16. officers and iudges ouer the people taught them their dueties and set downe the qualities in them required To whom obedience by the law of God is to bee performed Exod 20. Which God contained in the fourth commaundement where it is said honour thy father and thy mother not onely the parents of our bodies but the parents and fathers of the countrie which are princes and magistrates in common wealthes This obedience he requireth when he giueth them authoritie to determine causes and willeth Exod. 22. men to stande to their verdit Our Sauiour Christ taught the same by his own example who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar And afterwarde being tempted by the Scribes and Herodians and demaunded Matt. 22. the question whether it were lawfull to giue tribute to Caesar or no answered them in this wise Giue to Caesar that which belongeth to Caesar and to God that which belongeth vnto God S. Paul by Christes spirit taught willeth euery soule to be subiect to hier powers because Rom. 13. their power is from God Finally S. Peter exhorteth all men to submit themselues to all maner humaine ordinance 1. Pet. 2. for the Lords sake The soueraintie of the prince ouer the people the correcting controlling and iudging of the magistrate and ciuill officer of the transgressing and offending persons is not hereby remoued VVhat if we may not bee many masters shall
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
discomfited Thus the saints and church of Christ for Peters deliuerance drewe neare Acts 16. vnto god by praier Thus Paul Silas drew neare to god when at their praier ihe very foundations of the earth shooke and trembled Thus the praiers of gods Saints shake heauen and earth and make away for vs wherby we draw neare vnto God Thus flie we to God in our needes thus drawe we neare vnto him thus are we ioined vnto god to whom we draw neare by praier which leadeth vs to the presence of god and of Christ 4 Neither do men draw neare to god by praier only Sophon 3. 2. Zacha. 1. but also by repentance which is a returning again to god vvhom through the sinnes and iniquities of our liues we had left and forsaken Thereof thus saith the Lord by his prophet turne againe vnto me and I will turne vnto you saith the lord of hosts In another of his Prophets the lord speaketh in like maner of drawing nere to god by repentance O Israel if thou returne returne vnto me saith the Iere. 4. lord Thus did Dauid draw nere to the lord when after his horrible sinnes he repented was reconciled vnto god 2. King 12. Psal 51. Thus Manasses the king falling away from god by shamefull idolatrie and wilfull obstinacie by his repentaunce in prison returned and drewe neare to God Marie Magdalen running away from god by loose life drewe neare vnto him by repentaunce VVhen the prodigall childe by his doting follie had forsaken his father yet by confession Luke 15. and earnest repentaunce hee drewe neare vnto him So when wee our selues by the transgression of our liues sequester and separate our selues from god by our vnfeined repentaunce and sorrowe of our hearts vve returne and dravve neare vnto him This thing is greatly neglected of vs men and vomen chuse rather to run and raunge further further from god by levvdnes loosnes of their liues then by sorow of hart remorse of conscience repeÌ„tance for their sins to returne dravv nere vnto him surely this is a most necessary approching dravving nere vnto god then which there is nothing more expedient in the vvhole life of man For seeing the iust man falleth Prou. 24. seuen times a day froÌ„ god euery man so long as he liueth by his iniquitie he seperated himselfe froÌ„ the Lord dayly neither is there any bord left for vs to swim out by but this of repentance wherby we grow in fauour a fresh and drawe neare vnto God then must repentaunce needs be a necessary thing in the life of man for which cause it is so often and so highly commended vnto vs. 5. Men are said more ouer to drawe neare to God when they seeke to his holy arke when they runne to his Leuit. 24. 13. 14. Num. 9. 8. Nu. 15. 33. 27. v. 15. â— Kings 14 word to aske counsell As Moses oftentimes in matters which were hard and difficult or whereof he had not manifest coÌ„mission from God drew neare to God by asking counsell from him When Saul was to follow the Philistians the priest willed that they might draw neare vnto God whereby was meant the asking of counsell at the mouth of God and of his word Thus such as in matters wherof they are ignorant seeke counsell from the mouth and word of God in his preachers and prophets drawe neare vnto God 6. By reposing all trust and confidence in God and cleauing constantly vnto him wherof Psal 73. 28. 7. Of none of all these the Apostle here seemeth to speak properly but of an other drawing neare which is by puritie sincerenes of life wherof chiefly in this place he speaketh which he commendeth vnto vs in these words cleanse your hands your sinners and purge your harts you double minded Which I take not for a new precept but with Bede others as the meane maÌ„ner of performing â— Bede that which here now is enioyned that we drawe neare to God in puritie and sinceritie of life which consisteth in the cleansing of our hands and purging of our hearts before the Lord. Let vs then coÌ„sider the place 1. In calling them sinners Sinners he meaneth not them which are subiect by naturall infirmitie to the committing of sinne as all men are so long as they rest remaine vpon the face of the earth but hereby he noteth their hainous and hornble iniquities 1. Tim. 1. 9 whereunto they were giuen 2. By wauering or double minded he noteth the shamefull hipocrisie which vvas crept in euen into their liues vvhich made some shewe of religion and had a pretence of godlines such as in outward shevv seemed deuout religious righteous holy but in their harts vvere full of vngodlinesse and impietie thus they seeme outvvardly one invvardly another in vvorde one in vvorke another one in talke another in truth therfore are they called double minded Like Ianus whom some take for Iapheth one of the sonnes of Noe others for Saturne whom the Heathen paint double faced These the prophet Dauid often sharply reproueth for that Psa 12. â—1 55. c. they speake with a double heart hauing one thing proÌ„pt in their mouthes another couered in their minds a sinne euill and odious before God and man Therfore if we will draw neare to God our double harts must be purged that we may be such indeed as we pretende to be in shew least we heare with our great shame blush you not at it that when as in shew you beare the person of noble Agamemnon in deed you play the parte of cruell and deformed Thersites in being one in shew and another in deed If this holy Apostle did so earnestly call vpon them for reformatioÌ„ of their liues which were double minded what shall wee do to such as are triple quadruple three minded foure minded yea of hundreth minds what voice shall we sounde what speach shall we vtter what mouth shall we open against such Who with the Camelion can turne themselues into all shapes who are now hote now colde in religion now professours now Romanish Catholikes now thus now otherwise minded and affected to bleare the eyes of the simple is it not high time that we call out a lowde to them to be cleansed and with open mouth crie to them to be purged 3. The wordes bearing this signification the matter followeth that men in puritie sinceritie of their liues draw neare vnto God which coÌ„sisteth in two things 1. In cleansing of their hands 2. In purging of their hartes before God Cleansing of the handes noteth the redresse and reformation What meaneth the cleansing of hands of all the outward life of man the correcting of all his actions and deedes of all which though it bee not yet of most of them the hande is the instrument wherefore the outward workes of men are vsually called the works of mens hands because most of them haue the
acceptable sacrifices vnto him whom they serue in holines John 4. Rom. 12. Luck 1. and righteuousnes al the dayes of their life do not alwaies vse it in vvord of mouth but giue the consent of their hearts there vnto And in all things and at all times to repeate the vvordes might seeme vaine superstition and babling follie But the spirite of God in this place is vehemently caried avvay vvith iuste condemnation against such as vvith out regard had to the good pleasure of God or respect had to the mortalytie of our nature vvould haue all times seasons things and euents to serue them at their wills for which cause in the pride of their hartes they determine presumtuously of things to come and say in their vaine confidence to day or to morow will we go into such a cittie and there continue a yeare by and sell and gaine which thing the Apostle condemneth and correcteth and in stead thereof teacheth vs to say If the Lord will and if we liue we will doe this thing or that thing 4 The Apostle hauing thus reproued the sinne and corrected this euil among mē in the fourth place he repeateth the same vice and mischiefe with reprehension although in other words yet to like purpose and therefore saith You reioyce in your boasting all such reioycing is euill you doe not onely conceaue such vaine confidence in your heartes but you also vtter it in your wordes neither doe you only vtter it in wordes and in your speaches but also you boast of your sayings you reioyce in your boastings all such reioycing is euill In presuming thus of your selues in the vaine confidence of your owne heartes in the lewde libertie of your tongues wherby you derogate from Gods prouidence and arrogate to your selues you reioyce but all such reioycing is euill And in that he saith not all reioycing is euill but all such reioycing is euill it is apparant that he condemneth not all reioycing but onely vaine reioycing conceaued of the trust and confidence we haue in worldly thinges For otherwise God permitted yea willed and commaunded Deut. 12. his people to reioyce as the Scripture teacheth vs. By his seruant Moses he charged Israel his people that they should not eate their offeringes within their owne gates but in the place where the Lorde had appointed they their children their seruantes and the Leuite that was within their gates and so to reioyce before the Lord Deut. 16. their God in all they put their hands vnto To which end and purpose they were commanded to keepe the feast of weekes which was Whitsontide and therein also to reioice before the Lord through the viewe of the plentifull encrease which the Lorde God had geuen vnto the earth Other Feasts also as the Feast of vnleauēed bread the Feast of Tabernacles at the gathering in of their haruest wherein it was alowable and permitted them to reioyce Exod. 23. The Prophet Dauid often exhorteth to reioicing therfore he aduiseth the people to sing ioyfully vnto the Lord Psal 81. their strength and to sing laud vnto the God of Iacob to take the song to bring foorth the timbrell the pleasaunt Psal 122. harpe with the lute or viole Dauid himselfe was not void of this affection but rather therewithall rauished hee breaketh out I reioyced when the people said we wil go into the house of the Lord. To which affection as in some respects lawfull he stirreth vp his people and godly Subiects O come let vs sing vnto the Lord let vs heartelie Psal 95. reioyce in God the strength of our saluation The Sauiour of the world euen Iesus Christ the righteous commendeth Mat. 5. reioycing vnto his in miserie and exhorteth thē in the midst and among their greatest afflictions persecutions to reioyce Whose example the elect vessell of God Saint Paul imitating aduiseth the elect seruants of Christ in their Rom. 12. troubles to reioyce Which thing of himselfe and the rest of his brethren he freely and liberally confesseth When Rom. 5. 1. Cor. 4 Ephes 5 he speaketh vnto the Church and Saintes of Ephesus exhorting them to be filled with the spirite and to sing to themselues in psalmes hymnes and spirituall songs making melodie in their hearts vnto God Doeth he not cōmend vnto them the affection of reioysing When hee willeth the Saints of Philippi to reioyce in the Lord alwaies what els commendeth he then the affection of reioycing Philip. 4. What that the Prophet willeth that neither the wise man Ierem. 9. glorie and vainly reioyce in his wisdome neither the rich man in his riches nor the strong man in his strength but that he that reioyceth should reioyce and glorie in the Lord Doeth he not condemne one and commend another kinde of reioycing What that Christ willeth his not to reioyce that the deuils were subiecte vnto them but Luke 10. that they should reioyce that their names were written in the booke of life What that hee exhorteth the Church against the day of iudgement to lift vp their heads and to reioyce because their redemption approacheth Doeth he not commend the affection of ioy as lawfull in some Luke 11. measure in the Saints of God What that Paul beseacheth Philip. 2 the Saints of Philippi in Macedonia by their vnitie and religious consent to fulfill his ioy What that S. Iohn reioiceth Iohn 2. 3. Epist ouer the saints because they walked in the trueth argueth it not that there is a ioy and reioycing lawfull in the people of God To reioyce therefore in the aide and helpe of Gods spirite and in the presence of his power to reioyce in his gifts and graces either vpon our soules or bodies plentitifully poured moderately to reioice in our publicke peace and priuate quietnes in our obedient wiues and tractable children in our trustie seruants and faithfull friendes or the like tokens of Gods fauour towardes vs so that all confidence be wholy reposed in him that is the authour and fountaine of all graces and goodnes is not forbidden the mirth of their hearts proceading from a good conscience in the holy Ghost the ioy of their mindes lightened by assurance of the mercies of God in Iesus Christ the affection of reioycing stirred vp raysed in the inward parts of man through duetifull vew and thankfull remembrance of the blessings of God towardes vs as tokens of his loue is not condemned by S. Iames nor heere forbidden the Saints of God Which the very circumstance of the place doeth teach vs for inueying against the vaine confidence of proud persons who without regard had to the will of God and the shortnesse of their owne liues say within themselues and sometimes vtter their speaches vnto other To morrow we will goe to such a Citie and there continue a yeare and by and sell and gaine he inferreth this speach now you reioyce in your boasting all such reioycing is euill
measure of their wickednes Whereunto the Apostle had respect in this place when hee willeth them to weep and howle for their miseries to come 5 Whose miseries being generally touched as the cause of their comfortlesse lamentation so in the laste place it is shewed wherin this their miserie consisteth In this especially that the thinges wherein they so greatly trusted are vaine and vncertaine and shall testifie against them in the day of their punnishment And for as much as by their vaine trust and confidence in these thinges 1. Cause of their weeping and the first point of their miserie they heape and hoorde vp for themselues treasure of the wrath of God against the last day 1 And first the things wherein they trusted are vncertaine which appeareth both in generall and in particular also In generall riches are vncertaine vaine and transitorie subiect to manifolde corruptions which this Apostle teaching telleth the prophane and wicked rich men of the world that their riches are corrupt Doeth not the holy Scripture often foretell vs of the corruption vanitie and vncertaintie of riches Is it not an argument oftentimes beaten vpon in the word of trueth Are they not for great vncertainnes to be compared vnto an Ecle which wringeth slideth and slippeth out of the hand before we be aware thereof Are they not like a birde which now we haue in hand but our hand being opened she flieth from vs and wee cannot recouer her Psal 37. Salomon disswading men from immoderat loue and desire thereof geueth this wise aduice and councell Trauel not too much to be rich but cease from such a purpose wilt thou cast thine eye vpon it that is nothing for riches taketh her to her winges as an Egle and flieth into the heauens Whose father the princely prophete Dauid intreating of the vncertaine condition of prophane and wicked Psal 37. rich men crieth out be it they be strong and shoote vp as the greene bay tree yet are they cut of from the earth like grasse and wither as the greene hearbe they passe away and are not if thou seeke their place thou shalt not finde it And Solomon in his book of wisdom maketh the wicked Wisedom 5. riche men now burning and boyling in hell torments to acknowledge the frayltie and vncertaintie of riches which passe and perish as a shadowe or a poste that passeth by flie away as an arrowe in the aire a shippe in the vvater a birde in the heauens Our blessed Sauiour entreating of the corruption of vvorldly riches confesseth Mat. 6. Luk. 12. they are subiecte to theefes to the moth and canker The vncertainty wherof he sheweth in the parable of him who enlarged his barnes and saide vnto his Soule Soule eate drinke and take thy pleasure for there is great store of riches reposed and laide vp for thee for many yeares to whō it was replied by God that that night they should take his soule from him And many folde experience teacheth vs that when men haue feathered there nestes at their pleasure and hope to liue at ease many faire yeares and purpose with them selues to spende their daies in iollytie euen then often times not lyuing only but life is also taken from them Saint Paule seeing the ftayltie and vncertaine state of riches and the corruption where vnto they are subiecte giueth them this epithite or addition 1. Timo. 6. vncertaine charge them that are riche in this world that they truste not in vncertaine riches This our Apostle not varying from him selfe describing the brittle and fickell state of riches compareth them to grasse which is Iames. 4. subiect to sudden speady corruption for as soone as the sunne ariseth with heate the grasse wethereth and the flower falleth away so subiecte is the state of riches to corruption and vanitie Though Cresus King of Lydia were of infinite riches so that it grewe into a prouerbe richer then Cresus yet came his riches and all his glorious pompe vnto corruption when waging warre agaynst Cyrus the king of Persia hee was ouercome taken and subdued Though Xerxes were neuer so rich that he conducted an infinite armie of 1000000. men agaynst Greece and with his shippes made a bridge ouer the sea Hellespont and through his riches waxed so proude that he thought not onely that al men shoulde obey him but commaunded the Sea also to be quiet and calme and the mountaines to giue place vnto him yet was his state subiect to corruption when his armie was discomfited by the nauie of the Grecians on the Sea by the Isle Salamine insomuch as himselfe for the securitie of his owne person was forced to escape vnknowen in a fishers boate and so with great dishonour and losse of infinite preparation men and riches returned Though manie men in our memorie and the memorie of our forefathers haue in their times flourished in wealth yet their riches haue corrupted and themselues oftentimes haue beene thereof suddenly bereft or else their heires haue not enioyed the riches of their fathers whereby it appeareth in plaine euidence howe subiect to corruption our riches bee that the Apostle might rightly say that their riches were corrupt and therefore they trusting to a thing vncertaine and subiect vnto vanitie and for loue thereof leauing the Lorde who for that contempt bringeth destruction vpon them they ought to weepe and howle for that poynt and part of their misetie Seeing then in generall that riches are things vncertaine and shall in fine vanish away and come to nothing seeing they are of no continuance but subiect to alteration chaunge and corruption seeing the time shall come wherein they shall perish from you and when you Wisd 9. shall say with the wicked in the wise man Salomon what hath pride profited vs or what hath the pompe of riches brought vs All these are past away like a shadow and as a post that passeth by as the shippe that passeth uer the water which being gone by the trace thereof cannot be founde neither the path in the flouds as the flying and flittering of a birde in the aire or as an arrowe shotte at a marke which passeth through the aire and no man can tell the way whereby therefore for this miserie weepe and howle Goe to nowe you rich men weepe and howle for the miseries shall come vpon you your riches are corrupt The corruption and vncertaintie of their riches wherein they trusted is one poynt of their miserie wherefore they are called to comfortlesse lamentation 2 As riches ingenerall ar vncertaine and subiect to corruption so neither are the partes of riches more sure but euerie thing vnder heauen whereof a man maketh his account as of riches is subiect to vanitie and corruption and the chiefest partes of riches are gaye cloathing and costly apparell Siluer gold and the like which all are subiect to corruption 1 Touching gay garments costly clothing fine apparell Apparell though it be neuer so costly
giuen vnto the Lord that he is the Lord of hostes as 1. c. v. 6. 8. 9. 10. 11. 14 2. c. v. 2. 4. 7. 8 ch 3. v. 1. 5. 7. 10. 11. 14. 17 c. 4. v. 1. 3. And innumerable the like places in holy Scriptures Whereunto our Apostle according to the phrase of Scripture respecting to note the power of God and his hablenes to bring destruction vpō the prophane rich men of the world for detaining holding backe the wages of the hireling affirmeth that the voice of the detained wages crieth and is gone vp into the eares of the Lord of hosts Which place containeth no small comfort vnto the poore afflicted saints of God in that the Lord is called the Lord of hostes who being mighty in power hauing all the creatures in heauen earth at a bay and vseth them at his will as his hoste armie protesteth professeth himselfe to be the protectour and defence of his seruaunts S. Iames therfore partly for the terrour of the wicked who in due time shall feele the waight of his reuenging hand and partly for the comforte of his afflicted seruaunts whose wages wicked men holde backe by fraude calleth almighty God the Lord of hostes as hauing a power alwaies prepared and an armie euermore in a readinesse to fight against his enemies Now if the cries of their detained wages which worke in our bodily and earthly haruest be entred into the eares of the Lord of hostes which of wicked persons is helde backe by fraude and therefore heare so heauie a sentence of endlesse destruction against them how much more fearefull iudgement shal be pronounced against them vnder how wofull wretched condition are they who by fraude or by force detaine withhold and keepe backe the hyre and wages of them that labour in the heauenly Mat. 9. Mat. 10. Mat. 20. and spirituall haruest of the Lord who sowe the forrowes of your heartes with the diuine seede of the worde of truth and should reape the encrease of their laboures with great ioyfulnes which are Gods labourers sent into Heb. 13. the haruest of the worlde to gather in many soules into the Lordes barnes and to fill his garners with the spirites of the Saints This mē care not for in these daies who do not only withhold from the ministers and preachers of the word of God which labour in the spiritual haruest of the Lord those wages that hire which by them is due vnto them but also endeuour by all meanes to take that hire from them which many yeares past for this end hath beene giuen that there being no hire no reward no wages or at the least very little proposed they might discourage all from labouring in the Lords vineyard might bring in barbarisme darke ignorance into the church of Christ And I would to God they did not tempt this matter who would otherwise seeme most zealous to Gods glorie and as it were chiefe men in the Church of Christ God for Christes sake graunt that the venim of this poyson sinke not into the heartes of princes and men in authoritie for then shall there be nothing to be looked for but desolation miserie wretchednes extreame contempt and vtter subuertion of the glorious gospell which euill be farre from vs and our posteritie now and for euer Amen The first euill then in this place condemned and for which this sentence of iudgement is gone out against the prophane riche men of the worlde is their fraudulent detaining and withholding of their labourers wages the crie whereof entred into the eares of the Lorde of hosts This seconde euill and sinne for which the Apostle 2. Euill or sinne in the wicked threateneth their destruction to the wicked is their sensualitie and carnall life which consisteth briefly in three things 1. Pleasure 2. Wantonnesse 3. Riotousnes and excessiue banquetting you haue liued in pleasure on the earth and in wantonnesse you haue nourished your harts as in a day of slaughter Pleasure heere signifieth the deliciousnesse of men in this life whereunto they giue themselues that they faring deliciously euerie daie may spende their time and life in pleasure like Epicures by the which they are not onely condemned as iniurious vnto others but also are accused as mispending that which they detaine from their workemen vpon their owne pleasure and delights Such pleasure the men of the first world gaue thēselues vnto such was the pleasure and delicacie of the Sodomites Mat. 24. Ezech. 16. for these gaue themselues to eating to drinking to pleasure and daintinesse of their liues and so liued in pleasure vpon the earth Which is that euill condēned by Salomon Eccles. 2. when men withhold nothing from their soules but giue them whatsoeuer their hearts or eies desire withdrawing themselues from no ioy nor pleasure Who encourage one another to the fulfilling of their lustes Come let vs Wised 2. inioy the pleasures that are present let vs cheerefully vse the creatures as in youth lette vs fill our selues with costly wine and oyntments let not the flower of life passe by vs let vs crowne our selues with rose buddes before they be weathered let vs be partakers of our wantonnesse let vs leaue some token of our pleasures in euery place where we come for this is our portion and our lot These are such as S. Paul mencioneth whose belly is their God Philip. 3. whose glory is to their shame being carnally minded who imitate follow the exāple of the rich glutton who Luc. 16. fared deliciously euery day they eat they drinke they rest they sleepe they giue thēselues to idlenes in all things take their pleasure wherin their sensualitie appeareth Thē which there is nothing more dangerous or pernicious in men in so much that the very heathen folke and philosophers haue said that it is not onely dangerous but altogether vnworthy the excellencie of man The Saints of God ought to remēber with themselues how far it is frō duty thereby the holy garmēt which we haue put on in the day of baptisme is stained thereby the tēple of the holy ghost which are the bodies of Christians is polluted defiled with the filthines of satan in thē faith patience tēperance modesty iustice all the rest of christian vertues should appeare all which that filthy strumpet pleasure putteth out of place whereunto rich men for the most parte giue themselues and therefore are condemned by the Apostle 2. Their sensualitie also sheweth it selfe in the wantonnes of their liues wherby carnal vncleanes is vnderstood as S. Paul to the Romanes walke honestly as in the day Rom. 13. time not in drunkennesse and surfetting not in chambering and wantonnes wher by chambering and wantonnes is vnderstood that effect which riseth of chambering and wantonnes as venerie fleshly vncleannes therunto also most rich mē are giuē For riches minister matter of liuing deliciously delicious liuing pricketh forward
may whollie rest and relie vpon his diuine pleasure that after we haue suffered a little he may make vs perfect confirme strengthen and stablish vs. To whom be glory dominion and maiestie now and for euermore Amen Iames Chapter 5. verse 12 Sermon 26. Ver. 12 But before al things my brethren sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay least ye fall into condemnation 3. Place of the Chapter NOw commeth the Apostle to the thirde place in this chapter handled which is concerning swearing Vnto which he slideth descendeth very orderly for that in the former treatise he had exhorted the Saints to patience and disswaded al murmuring and impatiencie and commonly most grieuous and horrible othes with most bitter execrations growe of our impatiencie Therefore hauing discoursed thereof he addeth in the next place admonition and councell touching swearing willing vs to detest all such wickednes and to accustome our tongues to simple and true speach Though then the Apostle seeme properly to speake of such vaine and wicked othes as where unto men breake oftentimes through impatiencie yet will I touch this more generally and hereunder conteine all othes whatsoeuer are rashly and wickedly made by men In this 12. verse conteyning the third place concerning swearing three things are to be noted Namely 1. The condemning of the thing as horrible and detestable sinne 2. The correcting of that euil what men in stead of wicked swearing should doe 3. The reason why men ought not to sweare 1 Touching the first of these thinges thereof thus saith our Apostle Aboue all things my brethren sweare not Where he condemneth othes and swearing Which place being falsly applied by the Anabaptists for the condemning of all othes and of swearing it shall not be impertinent to this place but both profitable and proper to consider whether all swearing ought vtterly to be condēned or no. And if not then what swearing what othes the Apostle here reproueth Which thing that it may the better appeare let vs in briefe and in a word consider what an othe is what it is to sweare An othe is the affirming or denying of a thing An othe with the calling on of the name of God to witnesse and auouch the trueth of the thing vttered To sweare is to affirme or denie a thing with the calling on of the name of God for the auouching of the trueth of that thing which with solemne othe we haue protested Or an othe is an earnest and vehement affirmation or negation of a thing lawfull and honest by the name of God whereby we desire him to be a witnesse vnto the trueth and a reuenger and punisher of all such as vse deceat falshood This being the definition of an othe whether is it altogether condemned or not The Anabaptists abusing this place and that of our Sauiour Christ Sweare not at all condemne all othes as Mat. 5. vnlawfull in Christians But the word of God rightlie and trulie vnderstoode permitteth Christians in some causes and cases to sweare By which men must not challenge vnto themselues libertie of swearing for what they luste but ought to learne neuer to sweare at al but so and vnder such condition as the scriptures teach them and no other wise That Christians and the Saints of God may sweare Wheather Christians may sweare in some cases and therefore all othes and swearing not vtterly condemned it may by sundrie groundes and arguments be proued 1 What the morall lawe of God permitted that is lawfull for the morall lawe is perpetuall vniuersall and generall binding all men comprising all times containing al things that are lawfull This lawe permitteh men to sweare this giueth licence to the Saints in some cases and some causes to sweare Moyses in the repeating of the Deut. 6. lawe from the mouth of God gaue this charge to Israell the people of God thou shalt feare the Lord thy God and serue him and thou shalt sweare by his name To the like purpose in the same booke the prophet giueth the like commaundement thou shalt feare the Lorde thy God Deut. 10. thou shalt cleaue vnto him sweare by his name Thus almighty God maketh the calling vpon his name in their lawfull othes to be a parte of his diuine seruice and permitteth the same vnto his people so that to sweare by the law of God is permitted The holie prophets the best expounders and interpreters of the lawe haue therefore taught the people in certaine cases to sweare Ieremie saith thus to Israell thou shalt sweare the Lorde liueth in Ierimie 4. truth in equitie in iudgement The prophet Dauid the Psal 63. worthy prince of Israell protesteth that all they shal be commended that sweare in the name of God their heauenly King Isay exhorteth and willeth that who so sweareth Isay 65. Ierimie 12. on earth should sweare by the true God The Lorde in Ieremie his prophet teaching this not only to bee lawfull but laudable and praise worthy in al his seruantes and therefore also requireth it as a parte of his diuine seruice and saith it shal be that if they haue learned the waies of my people then they shall sweare in my name the Lorde liueth Thus the lawe and the Prophets teach that in certaine cases and in some respects it is lawfull to sweare 2 That whereof we haue God himselfe the Patriarkes Christ and Saint Paul for our example and warrant cannot be altogether vnlawfull But the Lord our God a most holy God and most iust the Patriarkes the most deare seruants of God Iesus Christ the eternall sonne of the father and the onely true patterne of all perfection the holie Apostle the most elect vessell and most pure seruant of Iesus Christ haue sworne how then are al othes vnlawfull how is all swearing forbidden And first touching God is not hee recorded at sundrie times to haue sworne and that by himselfe VVhen Abraham at Gods commaundement was readie to haue Gene. 2◠offered vp his onely sonne in sacrifice to God the Lord stayed his hande and saide by my selfe haue I sworne sayeth the Lord because thou hast done this thing and hast not spared thy onely sonne therefore will I surely blesse thee and will greatly multiplie thy seede as th◠starres of heauen and as the sande which is vpon the sea shore and thy seede shall possesse the gates of their enemies The princely Prophet Dauid prophecying of the Psal 110. eternall Kingdome and Priesthoode of Christ bringeth in God swearing vnto him The Lorde sware and will not repent thou art a Priest for euer after the order of Melchisedech VVho speaking also of the othe of the Lord made vnto him touching his posteritie whereon the Psal 132. people grounded their praiers and desired the establishment thereof sayeth in like manner the Lorde hath sworne in trueth to Dauid and hee will
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
Homilie let the inquisition and inquiring out of thy sinne be in thy hearte and thought Of confess and repent this inquiring and iudgement let it be without witnes let God alone see thy confessing which onely doth not vpbraid thee with the sinnes but forgiueth them Saint Augustine not abiding that proude presumption Lib. 10. confes c. 3. of men sharpely inueigheth against them in his confessions what haue I to doo saith he with men that they should heare my confessions as if they could heale my sores a curious kinde of men to know the liues of others and a slouthfull to correct their owne How know they when they heare of me of my selfe whether I 1. Cor. 2. speake the truth sith no man knoweth what is done in man but the spirite of man that is in him This intollerable arrogancie of men to heare the confessions of other mens sinnes Lysander could not abide wherefore when he asked counsell in Samothracia Lysander of the Oracle being willed by the priest and keeper thereof to tell the greatest sinne that euer he committed asked whether he should do it at his bidding or at the commaundement of the gods When it was tolde hm it was the commaundement of the gods he willed the priest to stande a parte and he would tell it the gods if they did aske him Thus the very heathen detested this auricular confession of their sinnes vnto others Wherefore let that be abandoned farre from the schoole of Christ which the very heathen by reason did not admit and let it be condemned for euer as an errour or heresie not tollerable which neyther Scripture confirmeth nor Fathers allow of Saint James in this place speaketh nothing hereof but only of confession of offences priuately committed which either for mutuall comfort or for mutuall reconciliation ought to be mutually confessed as Erasmus Bede expound it Vnto which cōfession mutual praier is ioined wherof albeit in the 14. 15. verses he had spoken yet to shew the excellencie and necessitie thereof here repeateth it againe requireth it Which he cōmendeth from the effect that all men might see and know that there is nothing more effectuall and forceble to the healing of our bodily diseases then vnfained praier proceeding frō a liuelie faith a pure heart and good conscience to God Which effect of mutuall confession and praier is health acknowledge your faults one to another and pray one for another that you may be healed our mindes cleere of malice our hearts of hatred our affections of enuie our desires of wrath and reuenge our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutuall prayer we ought to be councelled by the holy Ghost and aduised by the Apostle to praie one for another that wee may be healed But of this more hath beene spoken vpon the 14. and 15. verses before going Where Saint Iames exhorteth vs to pray one for another it no whitte at all fauoureth the opinion of Popish persons either for their praiers to the dead or for the dead To the deceased Saints herence are we not moued to pray as to mediatours and aduocates for vs to God For here the Apostle as before desireth the liuing saints to pray one for another that they may be healed The Lords prayer teacheth that men aliue may pray for men liuing therefore therein we pray not for our selues alone but for the whole bodie of the Church One man may sue to God for another being aliue and we are willed to seeke for the praiers of the liuing Saints that they may be poured out for vs to God But to sue for the helpe of the praiers of the soules and spirites of men and women deceased neither doeth this place neither any other in the canonical Scriptures of God teach or perswade vs. And as we are not taught to sue to the dead so neither are we taught to sue for the dead for the liuing saints must pray one for another being aliue they are willed to praie for those that are sicke but not dead Dauid praied 2. Kings 12. for the childe begotten of Bersebah when it was sicke but assoone as it was dead he ceased Abraham praied for the Gen. 18. Sodomites being aliue but when they were destroyed we heare no prayer for them Moises praied to GOD for the Leuit. transgressing Israelites but when they were destroyed by the hand of God he praied not Saint Paul praied for the Rom. 9. 1◠lewes his brethren according to the flesh but it is neuer mentioned that he praied for any of them deceased Prayers for the soules in purgatory therfore herence can no wise be gathered Now that health followeth the praiers of Gods saints we must not take it that as all they for whom praier was made were alwaies healed in the time of the Apostles euen so also now but that as in that time it was the ordinarie meane and had his effect in all euen so ought it to be a meane now and no doubt in sundrie it shal be and is assuredly very effectuall though the gift of healing be not as it was in the time of the Apostles for GOD will heare the praiers of his seruants and will fulfill their desires whose eares are open to the suites of the righteous and will graunt their requests as shall stand best with his heauenly wisdome This effect oftentimes to followe the praiers of the Saints it is shewed for that the praiers of the righteous are very forcible and preuaile much if they be feruent Of the force of the Saints praiers see Sermon 2. vpon S. Iames leafe 19. 1. page c. Sermon 3. leafe 26. page 1. c. Sermon 17. vpon 4. Iames leafe 184. page 1. c. To which places this also may here be added that Two things required in prayer that it may be effectuall to the efficacie of mens praiers the Apostle requireth two things One in him that praieth the other in the praier it selfe 1 Touching him that praieth if he wil haue his praier heard he must be iust and righteous for it is here saide that the praier of the righteous auaileth much They must be such as feare God and beleeue in Iesus Christ such as are carefull to serue him in spirite and trueth such as doe walke before him in holines and righteousnesse of life These are they whose praiers auaile much For this cause Saint Paul exhorteth men to praie to God lifting vp pure 1. Tim. 2 Psal 145. Psal 34. 1. Peter 3 handes vnto him The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him and heare their crie and saue them And in another place which is alleadged carefully by Saint Peter the prophet promiseth the present helpe and the priest aide of god to our praiers when we are righteous the eyes of the Lord are ouer the righteous and his eares are open to
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