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
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
Aristotle the Philosopher and heathen sending Calisthenes the Philosopher to Alexander the great king of Macedonia Aristotle oftentimes admonished and commaunded him to speake more rarely and most pleasantly to the King because he carried life and death in his tongue The which the wiseman foreseeing saith He that keepeth his mouth Pro. 21. and his tongue keepeth his soule from trouble And in another place comparing a man whose tongue is vnbrideled to a City vnwalled affirmeth As a citie lying open Pro. 25. and vncompassed with walles euen so is a man that cannot refraine his tongue Which when holy Dauid rightly weyed and aduisedly Psal 141. considered he praieth the Lord to set a watch before his mouth and to keep the dore of his lippes And the sonne of Sirach to the like purpose crieth out Who shall Ecclus. 22. set a watch before my mouth and a seale of wisdome before my lips that I fall not sodenly by them and that my tongue destroy me not Thus men thinking themselues to haue an absolute libertie to prate and prattle what they lust without hurt or danger by their saucie pratling and brabling by the euill of their tongues they greatly endanger themselues and so deceiue their owne hearts Neither that onely but by much talke they thinke to attain to the opinion of wisdome with men who onely speaking would be thought to haue all knowledge but hereby they shewe their greater follie and so deceiue their owne hearts The wise man shewing that it is great follie not to bridle and moderate the tongue saith That the voice of a foole is in the multitude of words and elswhere to like Eccles. 5. purpose A wise man concealeth knowledge but the harts of fooles publish foolishnes The same writeth that wise Pro. 12. men vse fewe words then it followeth that such as vse many words are fooles Wherefore when by much talking Pro. 17. we thinke to obteine opinion of wisdome then most of all we descrie our owne follie and thereby we deceiue our own hearts and therefore we ought to refraine our tongues Finally we thinke our tongues to be geuen vs to prattle at our owne pleasures but they are geuen as instruments to set foorth the mightie and manifolde power of God his miracles and wonderous works which he doth towards the children of men abusing then our toungs at our own pleasure we deceue our own harts Seeing therefore by not moderating our tongues we thus deceiue our selues and our owne hearts we ought with all carefulnes to bridle moderate our tongues by the word of trueth As not moderating our tongues we deceiue our own hearts so we descrie our hypoctisie we corrupt and defile our religiō and make it vaine before God therfore ought we to moderate and refraine our tongues whose speach is not good their religion cannot be acceptable Wherefore vnlesse we refraine our tongues our religion is frustrate and in vaine Now the euils and faults of our tongues frō which they not refrained deceiue our heartes and make our religion vaine are sundrie 1 Vaine talke idle friuolous seruing to no profit to no purpose prating and pratling where there is no neede Mat. 12. for which we shall geue account to God as Christ witnesseth protesting that we shall geue accounts vnto GOD Ephes 5. for euery vaine and idle word proceeding from vs. Saint Paul exhorteth the Saints to put from them all vaine and foolish talke as a thing not becomming them From this euill if we refrain not our tongues our religion is in vain For if any man among you seem religious and refraineth not from this this mans religion is in vaine 2 Another euil to be restrained in men is when we talk of god of his word of his law religion not desirous to reforme our liues according vnto his cōmandements This is a great euil and point of halting hypocrifie wherby our religion is frustrate and in vaine For to talke of Gods word and not to walke in his will profiteth or preuayleth nothing to religion therefore almighty GOD shewing their religion to be but in vaine which talked of him in their mouthes but folowed him not in their harts crieth out This people draweth neare vnto me with their lips but their hearts are farre from me worshipping me in vaine teaching doctrines precepts of men Dauid in Gods person telling the hypocrites that their talking of his couenants was in vaine in as much as Psal 50. they would not be reformed in their conuersations saith What hast thou to doe to declare my ordinances and to take my couenants in thy mouth seeing thou hatest to be reformed and castest my words behind thee Our blessed Sauiour intimateth and witnesseth vnto men that to Mat. 7. call vpon him in their wordes maketh them but hypocrites and sheweth their religion to be vaine when they doe not that which he commaundeth therefore he saith that not euery one that saith vnto him Lord Lord shall therefore enter into his kingdome but such as did the will of his father Finally Saint Paul accounting their religion as 1. Tit. vaine which talke of God in their mouthes but obey him not in their deedes condemneth them as hypocrites who say they know God in word but deny him in deedes being abhominable disobedient and to euery good worke reprobate From this vanitie and foolish prating if wee refraine not our tongues though we seeme neuer so religious yet deceaue wee our selues and our religion is in vaine And yet this is our religion in these daies consisting in lip-labour and talking of God and his commandements but not liuing according as in his lawes he chargeth vs and therefore are we not better then very hypocrites For if any man among vs seem religious refraineth not his tongue from this vanity also surely this mans religion is in vaine 3 As from these euils our tongues must be refrayned so from rash iudgement of our brethren when vpon surmised suspitions we condemne them for this also maketh Mat. 9. our religion vaine Therefore our Sauiour to remoue it farre from the Saints his Church forewarneth them not to iudge least they be iudged not to condēne least they be condemned To whom the Apostle agreeth Iudge nothing before the time vntill the Lord come who 1. Cor. 4. shall lighten things that are in darkenes and make the counsels of the heart manifest In which kinde they sinne which by euentes iudge and condemne their brethren accounting them for most wicked vppon whom the hand of the Lords chastisement lighteth The wicked iudged Christ condemned of God Isai 53. Wisd 3 5. chap. Job 4. Psal 41. 8. because he was chastened of the Father The vngodly condemned the Saints for despised because they were subiect to affliction in the world The frends of Job iudged Iob wicked because hee was so many waies plagued of God The people condemned the Galileans those
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
things are done of many men which haue the shevve and outvvard appearance of goodnes yet proceeding not from faith vvhereby they are sanctified neither from the same causes neither after the same manner neither to the same end Whence hovv and vvhereunto the vvorkes of the Saints come are done and tende they are farre from good vvorkes So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God and the vvorkes of heathenish people Phylosophers as betvvixt siluer and tinne golde and copper vvhich are like yet not the same The vvorkes of the heathen come from the lavv and force of nature only vvhich is corrupt and vitiate they are attained vnto by vse custome and exercise continuall their ende is credite glory renoume and estimation in the vvorlde But the vvorkes of Christians proceede from faith grovve of loue spring out of the knovvledge of the Gospell tend to the profite of our brethren and the glorie of God These mens vvorks shevve foorth and testifie their faith but not the vvorkes of the heathen Pharisies or hypocrites vvhose vvorks are not good neither please God Faith maketh not only our selues but all other things Heb. 11. vvhich vve doe vvith the good liking of God to be accepted and pleasant before him Frō vvhich fountaine vvhat soeuer flovveth not cannot please him For vvithout faith it is impossible to please God And be our vvorkes neuer so braue or beautifull in our ovvne eyes neuer so glittering and glorious in the sight of others yet if they come Rom. 14. not from faith they are not only nothing but naught also because vvhatsoeuer is not of faith is sinne Saint Augustine therfore disputing against the Pharisaicall Contra duas Epist Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians saith very well Our religion discerneth the iust from the vniust not by the law of works but by the law of faith without which faith whatsoeuer seem good works are sinnes and turned into sinnes The workes therefore of the heathen Pharisies and hypocrites are not to be reputed for good yea all works which are either before or without faith are not good as Tertullian Apol. 39. 46. Saint Augustine in the place cited vpon Psal 31. 67. in his booke of the Citie of God chap. 20. against Iulian lib. 4. chap. 8. of grace and free will chapter 7. to Sixtus in his Epistles Epist 105. and other places infinite sheweth Who to Honoratus and to Sixtus and in his booke of the spirite and letter chap. 26. affirmeth that Epist 120. 105. no works are good but in that they folow iustification by faith through which they are reputed onely for good Wherence then it may be apparant that all workes shewe not ne argue true faith neither is it here the mind and meaning of the Apostle to conclude in this manner Workes shew faith therefore all workes shewe faith Or thus Good workes shew and argue faith therefore euerie one that hath works apparantly good hath therefore true faith But his scope and drift is to shew that where there is true faith in deede there cannot be but good works will appeare and follow and that men boast of faith in voine whose faith is not accompanied with good works christian actions Seeing that there is no good tree but in due time bringeth foorth her fruite in conuenient measure Whereof in summer time destitute it is accounted naught dead fruitlesses and rotten Which good workes as they haue shewe and do testifie of our faith so that men gather probablie hee hath works therefore faith but necessarilie from the negatiue which here is respected chiefly he hath no works therfore no true and liuely faith So are these works counted for good and reckned pleasant vnto GOD not for their owne sake but for the faiths sake wherence the budde spring out and issue Moses therfore to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice putteth Abell with his faith first then afterward his sacrifice when he saith God had respect to Abell and his sacrifice to shew that because God accepted Abels faith therefore he respected the sacrifice proceding from him and not the man or his faith for the sacrifice Saint Gregorie thereof in a certaine place speaketh to the same purpose In the iudgement of almightie God there is regarde Grego had not so much what is done or giuen as of whō and how Herence is it that God is said to haue looked vnto Abell and his gift For Moses being about to say God looked vnto Abels gift he setteth downe carefully before That God looked vnto Abell By which thing it is manifestly shewed not that the offerer hath pleased for his gift but the gift for the geuer pleased God For this cause the gifts of the wicked please not God because they come from them with whō God is not pleased Thus workes are good in respect of mens faith whereby they are accepted with fauour before God and are such tokens of our faith as without which wee boast in vaine of faith Which thing in this place the apostle geuing vs to vnderstand with a mocking quippe beating downe the vayne pride of hypocrites saith But some man might say euery man might thus mock thee thou hast the faith and I haue works shewe me thy faith by thy workes and I will shewe thee my faith by my works And this is the first reason why true faith cānot be with out works which reason is from a similitude wherof and of the other things in that reason The similitude it selfe the application and the mocking and ironicall preoccupating and preuenting of the obiection This is sufficient to be spoken The second reason why iustifiing faith cannot bee 2. Reason without good works is drawen from an absurditie if that faith which is without workes be that true faith wherby we are iustified then the deuils might bee iustified for they haue a bare faith to beleeue there is a God albeit they applie not themselues obediently to walke in his commandements But it were an absurd thing to say the deuils be iustified for because they are not iustified therfore they tremble at the iudgements of God whereby it appeareth that their faith is not true nor sufficient Now to boast of such a faith as is common to deuils what vanitie what follie what absurditie is it This reason the Apostle in these words expresseth Thou beleeuest there is one GOD thou doest well the deuils also beleeue it and tremble It were an absurd thing to say the deuils are iustified yet if thy faith be but a bare faith in worde without workes in tongue without trueth in shewe without substance they may as well be iustified and saued as thou by thy like faith maist be saued but by such faith which is destitute and voide of the workes of true sanctification the deuils cannot be iustified therefore neither cāst thou O
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
bee ouyded for the Scripture teacheth vs that naturally we lust after enuie and desire euill things Thus the Scripture here signifieth that which out of the Scripture is gathered Nowe hee sayeth that the Scripture sayeth that the spirite which dwelleth in vs lusteth after enuie By the Spirite here the corrupt affection and heart of man is vnderstoode the crooked crabbed and corrupt disposition of nature the fancie the inclination of Ezech. 13. our hearts naturally In which sense and signification the Prophet vseth the worde Spirite when God willed him to say to those Prophets which prophecied out of their owne hearts He are the worde of the Lorde Thus sayeth the Lorde GOD Wo vnto the foolish prophets that followe their owne spirite and haue seene nothing The Prophet Daniel speaking of King Belshazzar sayeth that when his heart was puft vp and his Dan 5. Spirit hardened in pride then was hee deposed from his kingdome and they tooke his honour from him In which places and the like the Spirite is taken for the heart minde and corrupt affection of man The meaning then of this place is that it is manifest by testimonies of Scripture tending thereunto that the heart spirit and minde of man is naturally set vpon enuie euill wickednesse neither dooth the Scriptures speake in vaine thereof for we are giuen in deede to lust to enuie to desire to quarrell to contende either for encrease of wealth or of honour among men Therefore the Scripture sayeth not in vaine for it is too sure and certaine that the spirite which dwelleth in vs naturall corruption which possesseth the seate of our hearts lusteth after enuie Some by spirite here vnderstande the Spirit of God and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine the spirite that dwelleth in you lusteth after enuie Making this the meaning dooth the Scripture teach that Gods spirite moueth vs to enuie debate lust and such like No it is not Gods Spirit that moueth men therunto wherwith we are not guided when we are quarrellous and contentious But how those words then thinke you that the Scripture saith in vaine may be vnderstood I see not Therefore I retaine the former sence as môst naturall The other part of this answere is but the Scripture offereth more grace and therefore saith God resisteth the proude but giueth grace to the humble Whereas naturally wee are giuen to euill and lust after enuie the Scripture offereth more grace and giueth vs better counsell then to giue our selues to these quarrels and to be caried away with such desires therefore it sayth God resisteth the proude but giueth grace to the humble By the Scripture here hee vnderstandeth euident testimonies for this thing is in sundrie places recited By the proude hee vnderstandeth such as in following their owne desires and lusts rebell agaynst God By the humble he meaneth such as in meekenesse of spirite and humilitie of minde submit themselues to God with reuerence and endeuour to suppresse their euill affections in themselues whose endeuour God fauoureth and furthereth giuing his grace vnto them which is farre better then all worldly riches wealth honour whatsoeuer or delights and pleasures most precious among the sonnes of men This saying God resisteth the proude but giueth grace vnto the humble eyther in the verie same woordes or in woordes of the same sense is often repeated and it consisteth of two members 1 That God resisteth the proude 2 That he giueth grace to the humble For the first God resisteth the proude Dauid the princely Prophet auoucheth the same God sayth he wil Psal 18. saue the poore people but will cast downe the proude lookes Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet the high looke of man shall be humbled and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased and the Lord onely shall be exalted in that day Ezechiel setting downe the Parable of the two Eagles whereby Nabuchodonosor king of Babylon and Iochoniah the king of Israel were ment which Nabuchodonosor abounding in power riches and a mightie kingdome should carie the other into captiuitie and afterwarde shoulde bee plagued for his oppression of the Church and people of God comforting the Saints the Prophet telleth them that God would beate downe the proude enemies of the Church and exalt her which was low and despised and saith All the trees of the field shall knowe that I the Lorde haue brought downe the high tree and exalted the lowe tree that I haue dried vp the greene tree and made the drie tree to flourish I the Lorde haue spoken it and done it In like manner entreating of the fall of Zedechiah and the captiuitie of Iehozadecke the Priest in the person Ezec. 21. of GOD the Prophet speaketh thus sayeth the Lorde God I will take away the Diademe and take away the crowne whereof the one might concerne the priest the other the Prince I wil take away the diademe and take of the crowne they shal be nomore the same I will exalte the base or humble abase him that is high And cōparing Pharao with the king of Assiriah for prosperitie Ezech. 31. prophesying like destruction to them both witnesseth that God would abate both their prides and resist the insolencie of their spirites Nabuchodonosor being cast downe by God and afterwarde exalted againe Daniel 4. breaketh forth into these wordes in Daniel the Prophete Now therefore I Nabuchodonosor prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgements and those that walke in pride he is able to abate The whole 10. chapter of Sirach tendeth Ecclus. 10. almost to no other purpose but to teach that God resisteth the proude Salomon the wise king ouer Israell auoucheth the same truth and saith the pride of a man Prou. 29. shall bring him lowe because God euermore resisteth the proude as the Apostle teacheth Saint Peter hath the very same sentence decke your selues with lowlinesse of 1. Pet. 5. minde for God resisteth the proude and giueth grace to the humble The blessed virgin Marie in her song Luke 1. singeth prayse vnto God who had put downe the mighty from their seate and exalted the humble and meeke Our Sauiour Christ saith that such as exalt themselues Luke 14. in their owne pride shal be abated and brought low And the heathenish Megera in Seneca saith to Lycus rule being proude in minde and beare a lofty and high stomacke Seneca in his traged for God followeth at the backe the proude to punish them and resist them Who so through worldly desires therefore shall lift vp themselues against God must looke to haue God to resist them as an enemie and with his mighty power to withstande them for the Scripture teacheth that God resisteth the proude See Cyprian 1. lib. epist 3. fol. 7.
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
large discourse sheweth that by patience we are commended and presented to God that anger is repressed the tongue refrayned the minde gouerned and man thereby on euery side perfect True then is the Apostles saying auouching that patience maketh vs perfect and entire lacking nothing But now that the Apostle here saith that by pacience we are made perfect we may note that perfection is double One perfection there is of the substance of thinges as he that beleeueth constantly vpon Christ without wauering is perfect in faith for hee hath the perfection of the substance of faith Who so holdeth the doctrine of Christ as the infallible word of trueth and therunto cleaueth immoueably as to the anchor of the soule both sure and stedfast hee hath the word of God perfectly concerning the substance Who so constantly continueth in the Heb. 6. profession of his religion that neither with blast of vayne perswasion neither with storme of cruel persecution he be remoued is perfect Thus men in this world may be perfect in vertues when they haue the true substance of the vertues for which they are commended There is another perfection which is of degrees which is such as cannot be encreased in any degree as to haue such faith as that we need not to pray Lord increase Luke 17. our faith to haue such knowledge as wee neede not with Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord to haue such patience as that cannot be augmented such perfection as in nothing canbe encreased thus no man is perfect in this infirmitie and weaknes of nature by patience we grow to perfection of the substance of sundrie vertues but not to perfection in degrees but to such a measure as of men in this life may be attayned whereunto the name of perfection is geuen Thus both men in holy Scripture and things are sometimes called perfect as Iob Zacharie and Elizabeth and others yet not absolutely but either in comparison of the wicked and vngodly then whom the Saints are more holy and in comparison perfect either because the Saintes excell in the greater part of their life in excellent vertues as S. Augustine auoucheth and another father to like purpose Men 2. De meritis remis c. 2. are called perfect not that there is no imperfection in thē but because they are commended with a great heape of vertues Or finally because that measure whereunto wee grow and those vertues whereunto we aspire and clime are reputed in the Saints for perfect by the imputation of the perfection of Iesus Christ whereby all the vertues of the Saints are accepted with God Seeing then by patience vnder the manifold afflictions of this life we increase in vertue and growe to be entire perfect and as lacking nothing shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle Brethren count it exceeding ioy whē you fall into diuers temptations knowing that your triall of faith bringeth foorth patience and let patience haue her perfect worke that you may be perfect and entire lacke nothing And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations These things thus set down the Saints might haue obiected 3. A preoccupation against his doctrin It were good thus to do we deny not but it is not so soon done as easilie spokē as thogh we were able of our selues thus in our afflictions to moderate our selues that whensoeuer we be afflicted to accoūt it exceeding ioy This obiection the Apostle answereth I know this is not a qualitie in the power and strength of nature but it is a speciall grace and gift of God in our affliction to comfort our selues that we be not cast downe nor faint hearted but rather be glad and reioyce Therefore it is to be asked of him which onely geueth this heauenly wisdome In which place there may two things be obserued 1. The obiectiō which might haue been made 2. Then the answere thereunto 1 The obiection is Wee cannot of our selues thus beare the crosse we haue no such strength in nature there is nothing more vnpleasant or vnsauourie to the flesh then is the crosse We know that in vs that is in our flesh Rom. 7. dwelleth no good thing of our selues as of our selues wee cannot so much as thinke a good thought How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen Wee must needes sinke vnder the crosse wherefore in vaine O holy and blessed apostle in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this I know that this is a hard doctrine to the flesh I confesse wee are vnable of our selues to performe it this is the speciall grace gifte of God to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues but from him to be praied for wherfore if any man lack wisdome let him aske it of God which geueth to all men liberally and reproacheth none and it shal be geuen him but let him aske it in faith and wauer not In which answer foure things are to be considered 1 What this wisdome is It is the doctrine of the crosse here specified namely to endure patiently whatsoeuer God layeth vpon vs and to know that God in singular loue correcteth all those with the rodde of affliction whom he purposeth to make heires of his eternall glory This to knowe is wisdome farre greater then the wisdome of men This wisdome standeth in two things 1. In knowledge that we wisely vnderstand the causes for which we are thus afflicted of God as that partly for the punishmēt of our sinnes as the princely Prophet recordeth For iniquitie Psal hast thou chastened man partly for the more manifestation and plainer triall of our faith as Abraham Iob Israel the seruant and people of God partly for the aduauncement of Gods greater glory that thereby in the deliuerance of men from their calamities hee might be more glorified Finally that hereby wee being touched 1. Cor. 11. might repent lest that wee perish with the worlde Hereof to haue true vnderstanding and knowledge is a great point of wisdome euen of this wisdome whereof the Apostle speaketh As the wisdome how to beare the crosse consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs so also it consisteth in an inward feeling and iudgement when in our heartes soules and consciences we haue sense and feeling of the comfort of the spirite which in afflictions of this life and in the crosse wherunto we are subiect vpholdeth and supporteth vs and with assured hope of safe deliuerāce in due season vnderproppeth vs This point of wisdome to feele inwardly the comfort of the spirite was in holy Iob who therefore in the Iob. 19. midst of all his miseries and in the
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
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
teach men this how much more ought the light of Scripture to teach vs this wisdome 4 As the time so the maner how must not be neglected Sometimes we speake familiarly sometimes reuerendly sometimes meekly sometimes sharpely somtimes gentlely sometimes hastily respect had to the disposition of men with whom we haue to talke 5 The things we speake of must be weighed they must be honest seemely good profitable necessarie for time and person such as we our selues know and therfore can the better talke of them to others 6 Finally our talke must be to aduaunce the glorie of God whereof it ought to be the instrument it must tende to the benefite of our brethren to peace godlinesse iustice equitie loue and all maner of vertue These things being diligently obserued wee may speake and offende not against this place of the Apostle wherefore my deare brethren let euery man be swift to heare but slow to speake But we obseruing neither person place nor time regarding neither maner matter nor end babble out we know not what and oppose our selues to the Apostle here being swift to speake but slow to heare Euerie one will now speake all men will become teachers The Artificer the shoomaker hosier tinker and tailer the vintener the clothier the weauer and the cobler the marchant the mariner the carpenter and the painter the master the seruant the fathers the children the mistresse the maiden the mother and the daughter the yong men the olde folke the simple and the ignorant will now take vpon them not to speake onely but to teach also and not other but their teachers of whom we should learne with pacience heare with silence take counsell with reuerence and be informed with humblenesse Therefore our Sauiour in the song of Solomon biddeth his Church being ignorant to go to the pastor to learne knowledge 1. Canâ—ic if thou knowe not saieth he O thou fairest of women get thee forth by the sheepe folds and feede thy kiddes by the tents of the shepheards And almightie God perswadeth the people to take the lawe of the Lord at the Mal. 2. mouth of the priest who should be as the treasure house of Gods word of whoÌ„ the people ought to be instructed Dauid being a prophet in the humilitie of his mind with gratefull memorie and great thankefulnesse to God Psal 11 of whom he was instructed saieth vnto the Lord thou hast made me wiser then my teachers He truely humbly thankefully but men and women now in arrogancie of their spirite in pride of their hearts in vanitie of their mindes in presumption of their owne knowledge thinke themselues wiser then their teachers and take vpon them to alter and change to order and set downe what in the Church ought to be done obserued and retained These falsely proudly vnthankefully disorderly contentiously preposterously deale wherfore let them learne here a better lesson and holde fast the counsaile of the Apostâ—e that they be swift to heare but flowe to speake as they are exhorted let them hearken with reuerence to the woorde preached by the faithfull Ministers of Iesus Christ and be not new fangled nor caried away with euerie Ephes 4. winde of vanitie that they may follow the trueth in loue and in all quietnesse humilitie peace and godly vnitie growe vp vnto him that is the head euen Iesus Christ and heare his word with reuerence and not rashly prate and prattle thereof with insolencie that thereby they may preuent this first inconuenience and remoue the first hinderance of our attention Whereof the Apostle speaketh wherefore brethren let euerie man bee swift to heare but slow to speake This place then remooueth loquacitie and rash speaking when we should giue attentiue eare to the word of God taught vs this is an enemie to knowledge to heauenly doctrine this hindereth the course of the worde of God in out hearts wherefore it ought to bee farre from the Saints of God which to abolish the Apostle here exhorteth Let euerie one be swift to heare and slow to speake 2 The other euill which hindereth the woorde of God in man is wrath and anger choler and snuffing wheÌ„ wee are taught and informed in the worde For we cannot profitably heare vnlesse we be peaceable quiet and modest both towards all men and specially towardes our teachers Many kindes there are of wrath and anger manie things wherefore and wherein men are angrie but to passe that ouer as appertaining to another place the Apostle speaketh of that wrath and anger which riseth from desire of contending and of intractablenes of way-wardnes 2. Chro. 16. 7. Acts 54. 2. Chro. 26. 18. 19. Luke 4 28. whereby we suffer not our selues to be taught or reproued no not by the word of God it selfe Thus by the affections and perturbations of our minds we oftentimes make the word of God frustrate fruitlesse in vs and so to lose not onely the blessed effecte it would worke in vs but also in a manner the credite and estimation which it should haue among men Whereunto were we the seruants and true Disciples of Christ we would yeald all attentiue audience This anger groweth partly from selfeloue and preiudicate Cyrilin Iohn lib. 4. c. 34. opinion of our selues standing wise in our owne conceites we disdaine to bee checked controlled informed or reproued of any Partly herence that naturally we more esteeme darcknes then light falshood then trueth error then veritie superstition then religion From which if men draw vs then are we angrie Herence in all times haue risen perfecution imprisonment calamity affliction with all manner of violence and villanie against the reprouers of wickednes teachers of true religion reformers of corruption and superstition by the wicked of this present euil and corrupt world Herence the anger furie and madnes of the princes and people against Isai Ieremie Michat Amos and the rest of the Prophets arose sprong and flowed Herence the outrage of the Scribes and Pharisies against Christ Iesus our Sauiour and his most holy Apostles the cruell persecution by the bloudy tyrants and Emperors of Rome against the Saints and blessed Martyrs was raised Herence the vnquenchable wrath and malice neuer reconciled of the Romish Cleargie against the faithfull preachers of Christian religion who caried away partly with selfeloue and preiudicate opinion of themselues as the onely learned and wise men in the whole world and partly being naturally blinded in superstition whereunto they haue sworne their allegiance curse with bell booke and candle persecute with fire sword and fagot whosoeuer speaketh against them whereby the course of the word of God is hindered Herence mislike rebuke disgrace reproch disdaine and all manner euill dealing towards the ministers groweth for that men cannot ne will not heare of their faultes be reclaymed from their sinne and informed in their duties roundly and sharply without offence and anger who seeme they neuer so wise in them selues yet are they both
testie fooles and wayward which refuse to bee informed these are they of whom Salomon speaketh in his preacher be not of an hastie spirit to anger for anger resteth Eccles. 7. in the bosom of fooles these know nothing and nothing wil they learne If they be reproued they are offēded if they doe know any thing they know not as they should whereof admonished they fal into anger Salomō saith the scorner will not loue him which rebuketh him neither go Pro. 15. Ose 4. to the wise Osei condemneth it in Israell that they spoke against the prophets and preists for rebuking them It was reckned for great sinne in the people for hating the prophets which reptoued them openly in their assemblies Sirach condemneth it with Salomon among the follies and fooleries of men to hate instruction and disdaine to be Amos. 5. Ecclus. 21. taught and informed therefore he saith He that is not wise wil not suffer him selfe to be taught And the Apostle here forbiddeth anger and wrath to be wreaked against them which informe and teach vs wisedom Thus then to hate the instructor to speake against the teacher and prophet to persecute them which rebuke sinne and iniquitie among men to disdaine to be taught and instructed to be angrie with those by whom our sinnes are condemned our enormities reformed our erours reclaimed is not ōly great infirmitie but malitious wickednes and deuelish folly which thing as an hinderance vnto knowledge in the word of truth an impediment to our new birth and regeneration in Christ rebellious and wickedly opposed vnto God himselfe who by the word calleth vs to repentance the Apostl here condemneth and remoueth wherefore my deare brethren Let euery man be swifte to heare but slowe to speake and slowe to wrath Of this latter there is a reason here rendred why men should not be angrie when they are reproued and taught in the word because that that anger worketh not the righteousnes of God A reason from disprofit from disaduantage This wrath and anger herence conceiued worketh not the righteousnes of God yea it hindreth Gods worke in vs in that the audience and hearing of the word is hindered It worketh not that which is righteous before god which of his seruants he requireth namely to heare his word with reuerence to do his wil with carefulnes and be fruitfull in all good workes to his glory This anger wrath geuing place to disordered affections tumults of our minds worketh not the righteousnes of God Yea where this is there godly righteousnes christiā dutifulnes and holy obedience to the word is exiled abandoned abolished clean estranged from among vs there the righteousnes of God ruleth not neither is that moderation and godly attētiō which before was cōmēded that we should be swift to heare but slowe to speake in any measure performed yea rather sinne is suffered to haue his souerainty in vs for as patient godly reuerence hath all other vertues tied as in an indissoluble inseperable chaine so al impietie al vngodlines vnrighteousnes of men ruleth raigneth whē impatience wrath disquieteth vs. This reason ought to moue men to put away al swelling al anger wrath from thē and without choler snuffing or disdaine to heare gods word instructing them that they may be begottē againe by god with the word of truth to be the first fruits of his creatures Now let vs pray vnto God who of his own wil hath begottē vs with the word of truth that we should be the first fruites of his creatures that we may be strēgthned with the grace of his holy spirite in the inward man to heare with redines to speak of his word with sobernes to keep it with carefulnes that in happy issue of our waies we may be blessed with spirituall blessings in Christ our Sauiour To whom with the father the Spirite the most heauenly comforter be praise glory honor and maiestie now and for euer Amen Iames Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7. Verse 21 Wherfore lay apart all filthines and superfluitie of maliciousnes and receaue with meekenes the worde that is graffed in you which is able to saue your soules 22 And be you doers of the worde not hearers onely deceiuing their owne selues 23 For if any heare the worde and doe it not he is like vnto a mā that beholdeth his naturall face in a glasse 24 For when he hath considered himselfe he goeth his way immediately forgetting what manner of one he was 25 But who so looketh into the perfect law of libertie and continueth therin he not being a forgetfull hearer but a doer of of the worke shal be blessed in his deede 3. part of the last member of this chapter THe third branch of this last and fourth thing in this first Chapter conteyned is touching certaine admonitions which follow this doctrine of regeneration and they are as exhortations to the regenerate In setting downe whereof he descendeth to the fruites of regeneration and effects of the word of trueth in the Saints least they hiding this inestimable treasure in the ground and shutting it vp as it were in the secrete closet of their own bosomes might in their liues be found fruitlesse and vnprofitable And the admonitions here are foure Whereof two in these words and verses are conteyned Namely 1. To heare the word of God In which exhortation there are three things 1. What he admonisheth of To heare the worde 2. How it must be heard 1. Laying aside filthines and malice 2. With meeknes 3. Why. The reason It is able to saue our soules 2. Not to heare onely but to doe also In which two things are handled 1. The admonition or exhortation it selfe geuen 2. The reasons rendred 1. From hurt to themselues 2. From the losse of the vse of Gods worde by similitude Now to come to the first admonition and the first 1. Admonition thing therein conteyned The thing whereof he admonisheth it is to heare the word of God the word of trueth Whereof he geueth iust admonition here because hee hath before tolde vs that thereby wee are begotten to be the first fruites of Gods creatures Seeing then the worde of God is that word of trueth wherewith almightie God begetteth vs againe to be the first fruites of his creatures it standeth vs in hand with all peaceablenes and quietnes of minde without filthines and superfluitie of maliciousnes to heare it to receiue it to embrace it Concerning hearing this word of tructh which here is called receiuing the worde what one thing is there wherein the holy Prophets and other the Saintes of God haue more laboured then often to admonish the people to heare the word of the Lord Moses in the repeating of Deut. 4. Deut. 5. the lawe calleth Israel to the hearing of the law of God wherefore in sundrie Chapters he thus exhorteth and admonisheth Deut. 6. c. the people
Heare O Israel the ordinances lawes and statutes which I teach you to doe that you may liue and goe in and possesse the lande which the God of your fathers geueth you The princely Prophet Dauid exhorteth the people Psal 78. to the hearing of those laws which frō god he would geue vnto them as a thing of greatest weight therefore saith he heare my law O my people incline your eares to the words of my mouth for I will open my mouth in a parable and vtter heard sentences of olde The holy Prophet Isai calling all men to Christ exhorting them to heare Esay 55. his law and attend therunto crieth out Incline your eares come vnto me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Hearing and attending to Gods worde is the way whereby we come vnto heauenly wisdome wherefore the sonne of Sirach calleth all those who would learn diuine Verse 34. wisdome to the hearing of his doctrine My sonne heare thou my doctrine and despise not my counsell And a litle after in the same place If thou loue to heare thou shalt receiue doctrine if thou delight in hearing thou shalt be wise The wise man Salomon commending hearing as the 1. par c. 8. v. 6. 7. c. 22. v. 17. 18. 19. 23. 19. Rom. 10. way to attaine wisdome and knowledge saith The wise man shall attaine vnto wisdome by hearing And S. Paul making it the meane whereby we come to faith which is the greatest point of heauenly wisdome in men thereof saith Faith commeth by hearing and hearing by the word of God And our Sauiour Christ being the cheefe Scholemaster and onely teacher from God of this wisdome is Mat. 3. 17. by God himselfe commended vnto vs to be hearkened vnto Wherefore the Disciples and John Baptist the one in the daies of Christs baptisme by John the other as the Disciples Peter Iames and John in the daies of Christes transfiguration 1. Iohn 1. were from heauen commanded to heare him This is my welbeloued sonne heare him Saint Iohn confesseth this to haue beene one way wherby they beleeued John 8. in Christ the worde of life That saith he which was frō the beginning which we haue heard which we haue seen and our hands haue handled the word of life this the true saints of god know for which cause they heare the word of Iohn 10. god as of thē our sauiour witnesseth They that are of god heare Gods word And againe My sheepe heare my voice Luke 10. Therfore whē Marie saw that she by hearing might attain vnto faith in Christ and the true wisdome of God she sate downe at the feete of Christ and heard him preaching for which attention she is by Christ commended Marie hath chosen the better part and it shall not be taken from her Finally the Angell of God in the Reuelation teaching Reuel 2. 3. Iohn what he should write to euery one of the seuen Churches of Asia to that which he had spoken to ech one of thē hee addeth as a thing most necessarie Let him that hath an eare heare what the spirit saith to the 7. churches And to conclude our Sauiour commēding hearing as a most necessarie thing in all those that would be pertakers of the word of trueth and his heauenly doctrine so oftē in the Gospel vrgeth this he that hath eares to heare let him heare If thē the prophets hereunto haue so often moued the people If it be the way and meane whereby we attaine to heanenly wisdom if by this we be made partakers of faith and heauenly misteries if it be the propertie of the Saints of God sheepe of Christ if Marie were therefore so highly commended by Christ himselfe if as a necesarie addition to the seuerall charge of euerie Church it was added by the angell if our Sauiour so often repeate it he that hath eares to heare let him heare who is so wilfully blinded so malitiousl◠obstinate so peeuishly peruerse that seeth not how necessary a thing it is to heare the word of trueth whereof our Apostle here not ignorante geueth the Saints this first admoniton to here the word But because in all ages and times many do heare yet neuer the nearer wee are not only taught to heare 2 The maner but how we should heare that we might heare with profit For if it be to some the sauour of life vnto life but to others the sauour of death vnto death if the worde sound in the eares of many to their iuster condemnation then is it not enough to knowe we must heare but also to learne how to heare is necesarie for which cause the Apostle 2. Cor. 2. Ezech. 2. 3. teacheth vs how we ought to heare receaue this word of trueth whereby God of his owne good will hath begotten vs againe to be the first fruites of his creatures In the manner of our hearing and receauing this word the Apostle first remoueth certaine euils from vs which hinder our profitable hearing then hee sheweth positiuely and affirmatiuely how we must heare Touching the former he willeth in hearing to put away all filthines and superfluitie of maliciousnes all iniquitie all carnall affection all losenes of life all pride and insolencie of minde all arrogancie and disdainefulnes of spirite wherence wrath anger debate contention often ariseth and the fructifieng of the worde is alwaies hindered all which must be abandoned and abolished vtterly from them which wil profitably heare the word of trueth Filthines and corruption of heare or affection is wherby our mindes doe wander and we are occupied about other matters thinking of our pride pleasures vanitie and such like when our mindes should be stayed and fixed in the hearing of the word Superfluitie of maliciousnes is wherby we growe into contempt of the word speaking euil and disdainfully of the diuine doctrine and heauenly wisdom of God which two must first be remoued For whereas mens mindes are a wool-gathering and caried away with filthy cogitations and desires there men cannot heare the worde with profit and when men growe in dislike of the worde hate of the trueth speake euill of the mysterie of godlines what commoditie can it then bring to such and what hope is there that in them it shall fructifie This Saint Iames verie well perceyued therefore hee remooueth these euils from godly hearers This shall all men by their owne experience most easily learne and therefore must carefully remooue them Whereof to speake no more but this howe is it that many men often heare and learne nothing yea being asked what hath beene sayde remember nothing but that when they should heare their mindes are either set vppon couetous desires or occupied about fleshly imaginations or caried away with proude conceytes or rauished with filthie cogitations or else alienated by mislike hatred and contempt from the worde preached so
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
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
was a perpetuall infamie and death by the lawe of God faith men doe not dispise a thiefe when he stealeth to satisfie his soule when he is hungrie but if he be found he shall restore seuen folde or he shall giue all the substance of his house but he that committeth adulterie with a woman he is destitute of vnderstanding and hee that doeth it destroyeth his owne soule S. Augustine no doubt therefore measuring sinnes according to their Lib. 21. c. 16. ciuit Dei punishments and seeing that inequalitie of paines doe growe of the inequalitie of offences and sinnes writeth that hell fire shall bee greater or lesser according to the wickednesse of men Whose sinnes therefore are greater their punishment shal be sharper whose sinnes are lighter their paines shall bee easier So that inequalitie of punishments doth rightly argue inequalitie of offences God almightie in his word and law partly inflicting partly threatning greater punishment to one sinne then to an other doth thereby sufficiently teach vs the inequalitie of sinnes by men against him committed 4 Neither this onely but euen mans owne conscience when he hath committed sinne sheweth and testifieth inequalitie of sinne in that he is more vexed troubled in mind for some one then for another sinne more inwardly tormented for committing adulterie in breaking the promise which he made before God and his holy Congregation then for theft more in minde disquieted for the committing of murther then for oppressing his neighbour in bargaining more burthened in conscience for slaying his owne father and mother then any other man or woman more grieued in spirite for horrible blasphemie against GOD and his Sonne Christ whose soul men slay as it were whose bodie they rent whose sides they pierse whose flesh they teare whose heart they wounde whose bloud they shedde whose name they prophane by cursed execrable cruell and vngodly othes then for slaunder or backebiting of their brethren Hauing this testimonie of our conscience which by the instinct and light of nature is imprinted and impressed in mens hearts it is euident that there is great difference and inequalitie of sinnes Which thing wee may see in Cain whose sinnes were Gene. 4. many yet no one so much touched his conscience as the shedding of the innocent bloud of his brother Esau had manie sinnes for which he was worthily condemned for a prophane person yet none of his sinnes Gene. 27. Heb. 12. 27. troubled him so much as that for one portion of meate he had solde his birth-right wherefore afterward when hee woulde haue inherited the blessing he was reiected and found no place of repentance though he sought that blessing with teares as the Scripture recordeth Iudas the traitour was an euill man euerie way couetous mercilesse and guiltie of great wickednesse yet none Mat. 27. of these troubled and disquieted his minde so much as his treason and shedding of innocent bloud wherewith he was so touched as that through conscience therof hee brought the money backe againe to the rulers which for his betraying Christ he had receiued and went out and hanged himselfe This wee finde and knowe to bee most true both in hystories sacred and also prophane in common vse and practise of our times that some one sinne so much more then others haue disquieted mens mindes as that some therefore haue fallen phrentike others become desperate some haue beene dayly disquieted and haue languished away others haue beene the butchers of their owne bodies whereby appeareth euidently inequalitie of sinne 5 Moreouer not onely Gods lawes but ciuill Iawes acknowledge inequalitie of sinnes in that they doe not onelie set downe greater punishment to one sinne then to another but also giue more sharpe charge for the auoyding of one sinne then of another As Gods lawe chiefly forbiddeth idolatrie which is spirituall fornication mans lawe chiefly forewarneth to beware of disloyaltie rebellion and rising vp against their princes wherby it appeareth that these are greatest sins both before God and men and so an equalitie of sinnes 6 The verie Scriptures of GOD the woorde of trueth witnesseth that one sinne is greater then an other therefore vndoubtedly sinnes are vnequall Almightie GOD comparing the sinnes of Hierusalem Ezech. 16. Psal 1. 1. with the sinnes of Samaria and Sodome auoucheth that Hierusalem had done worse then they both and had corrupted her wayes more then eyther Samaria or Sodome and had farre exceeded them and iustified them in the abhomination which shee aboue them had committed Our Sauiour auoucheth in plaine maner inequalitie Iohn 19. of sinne when he tolde Pilate that Judas in betraying him had the greater sinne Saint John plainly auoucheth 1. Iohn 5. inequalitie of sinne in that he sayeth There is a sinne not vnto death for which we must pray in the brethren Another vnto death for the which hee woulde not haue praier made Saint Paul preferring adulterie and fornication before other sinnes putteth a plaine 1. Cor. 6. marke of difference betwixt sinnes therefore hee saith Flie fornication euerie sinne that a man doth is without the bodie but hee that committeth fornication sinneth against his owne bodie Finally S. Peter maketh an euident difference and inequalitie of sinnes when hee speaking 2. Pet. 2. of backesliding affirmeth that it had beene better for men neuer to haue knowen the worde of righteousnesse then after they haue knowen it to turne from the holy commaundement giuen vnto them 7 As one vertue is more excellent then another so is one sinne vice worse then another but S. Paul maketh 1. Cor. 13. 13. charitie more excellent then either hope or faith therefore it must so fall out in sinnes that one be woorsse then another Seeing therefore that all sinnes came not from the same roote and originall seeing the like euents follow not all sinnes alike seeing some sinnes are punished more sharpely others more sleightly Seeing some sinnes more trouble the consciences of men then others do seeing not onely Gods lawe but mans also forwarneth of one more then of another seeing the verie Scripture of God affirmeth one to be greater then an other then is the Stoicall opinion false which holdeth an equalitie of all sinnes Neither is it the meaning here of the Apostle to make all transgressions alike as if it were al one to sinne in one and in many precepts but to shew that the whole lawe is so vnited in euerie point that who so breaketh one iot breaketh all and that no man can perfectly fulfill any one commaundement which fulfilleth not all And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaundement whose will and pleasure is vnaccomplished as well in one part of the lawe as in manie therefore saith he who so euer keepeth the whole lawe and yet faileth in one poynt he is guiltie of all and this is the proposition 2 This proposition of the Apostle is in the seconde place confirmed that hee that
hath faith when he hath no workes it preuaileth nothing neither can that faith saue him In which proposition and Apostolick affirmance is liuely set down vnto men the necessitie of good workes and fruites of sanctification This Proposition is prooued from the fifteene verse to the sixe and twentie by foure reasons Wherof two are 1. Is the confirmation of the place in these words of the Apostle to the nineteene or rather to the twentie verse conteined The first from a similitude in the fifteene sixteene seuenteene eighteene verses comprised The seconde in the nineteen verse deliuered 1 Reason why faith bringing not forth good works cannot saue men neither auaileth any thing is from a similitude In which reason three thinges must be considered 1 The similitude it selfe 2 The application of the similitude 3 The preuenting of an obiection The similitude in these words is expressed If a brother or sister be naked or destitute of dayly foode one of you say vnto them Depart in peace warme your selues fil your bellies notwithstanding you geue them not those things which are needfull to the bodie what helpeth it For a man to say to the hungrie goe fill thy bellie to the thirstie goe drinke to the naked goe apparrell and cloath thy selfe to the harborlesse get thee lodging yet geueth nothing at all whereby they may doe so For hee neither geueth meate to feede him nor drink to refresh him neither cloath to couer him nor houseroome to harbor him This bidding the hungrie to fill his bellie the naked to warme him the thirstie to refresh himselfe the harbourlesse to get himselfe lodging is no true charitie nor soūd loue but charitie in shew loue in word which Saint Iohn condemneth My little children let vs not loue in worde neither in tongue onely but in deede and in trueth For Christian charitie and pure loue standeth not in wordes 1. Iohn 3. but in deedes and proceedeth from a pure and sincere affection For a man to say to him that hath purse pennilesse bodie cloathlesse scrippe meatlesse remaining harbourlesse go get thee meat go cloath thy backe go fill thy bagge go lodge thy selfe maketh shew onely of false liberalitie If a Surgeon say to the wounded person get thee salue and heale thy selfe yet giueth him neither salue nor plaister nor any thing whereby his sore may be healed comforteth but slenderly A phisitian bidding his cure and pacient to waxe strong to recouer health to walke abroad and yet applieth nothing neither prescribeth any thing whereby strength may be gotten health recouered former state restored by bare wordes profiteth nothing He that meeteth a wayfairing man farre from al path or high way wādring and saith go aright yet teacheth not which hand he must turne on which way he must take which path he must follow helpeth the staier nothing towardes his proposed iourney To bid the hungrie go fill his bellie and yet to giue him nothing is no charitie to will the naked to cloath himselfe and minister not whereby that may be accomplished is no liberalitie for the Surgeon to perswade the wounded man to cure himselfe teaching not whereby he may do it is no pitie for the Phisition to exhort his pacient to recouer helpe and health and prescribe not whereby the sickenesse may be repelled and former state restored is no remedie to bidde a man keepe the right way when hee is altogether out and not to set him in the path hee must followe is no courtesie Thus by this similitude the Apostle sheweth that that is no faith which is in wordes onely 2 The application of this similitude is the seconde thing in this first argument and reason thus by the Apostle expressed as to say to the hungrie goe fill thy bellie and to the naked goe warme thy selfe and giue nothing whereby his hunger may bee slaked and his nakednesse couered and his bodie warmed is no liberalitie in deede so neyther fayth is to bee counted fayth in deede when it is voyde of good workes Euen so saieth Saint James the faith if it haue no workes is dead in it selfe Such faith therefore as bringeth not foorth good fruites and is plentifull in good workes is not true fayth but an image of fayth is not a liuely fayth but a certaine deade thing set out by the name of fayth euen as to say to the hungrie go fill thy bellie is no charitie A true fayth by the workes of loue is quickened reuiued and receyueth as it were life in the sight and shew of men Wherefore that fayth which is destitute hereof is as deade and not to be accounted of For as when we see our brethren naked destitute of dayly foode afflicted and distressed on euery side and say to them God helpe you poore men God comfort you go in the name of God and prouide for your selues yet wee giue them nothing this our speach argueth not true liberalitie and charitie euen so when we say wee haue fayth and yet shewe no deedes whereby our fayth may bee knowen vnto men thus to boast of fayth thus to say wee haue faith thus to pretende that wee doe beleeue doth not argue true faith for faith saieth Chrysostome without Hom. 8. vpon 2. Tim. workes is a figure shewe or image without force or vertue VVhereof to boast is to boast of a dead thing wherein is no quickenesse no life no profitablenesse to men and to incurre iust reproofe and open reprehension with the worlde The bare name and profession of faith which hypocrites and the common sort of men count and call faith which by a kinde of correction and graunting may be so called when men pretende in wordes that they beleeue and in outward appearance professe themselues to haue faith which we may graunt to bee a kinde of faith being destitute and voide of good workes is in deed vaine and dead neither deserueth it the name of faith more then a dead man deserueth to be called a man yet so men call him sometimes or the image of Caesar to be called Caesar or the picture of King Henrie deserueth to bee called the King Which names if we applie to these things wee speake vnproperly as to call a deade man a man or Caesars image Caesar or King Henrie his picture King Henrie so when we call this dead faith faith wee speake vnproperly If a man saieth he hath faith and that he beleeueth yet is mercilesse cruell couetous reprochfull blasphemous riotous vniust vnrighteous vngodly an oppressour extorcioner vsurer murtherer drunkard proud person or caried away with any such like iniquitie and sinne from the studie and practise of good workes can that fayth saue him Can that faith bee counted such a fayth as whereby before GOD wee are iustified Or may wee not rather say that fayth quaileth dyeth and is decaied in him Which men may graunt to bee fayth in a speach vnproper but not such a faith as is accepted with GOD through Iesus Christ
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
vanisheth away 3. The thing condemned and the reasons why deliuered in the third place followeth a correcting of the euill in stead of saying to day and to morow we wil go to such a citie let vs say if the Lord will and if we liue we will do this or that thus correcteth he the euill for yee ought to say saith he if the Lord will if we liue we will do this or that It is a speciall point of godlinesse in all things that are to be done first to make honourable mention of the Lords will and pleasure and euermore to recount and record our owne frailnesse and in all things to say if the Lord wil and if we liue we wil do this or that Our whole life relieth vpon him in him it is onely to direct all our waye without his leaue can wee doe nothing lette vs therefore referre all things to his will and say as wee are taught by the Apostle if the Lord will and if we liue we will do this or that The whole course of mans life is ruled by God the heart of mā saith Salomon purposeth his way but the Lord Prou. 16. Prou. 20. directeth his steppes the steps of man are ruled by the Lord how can a man then vnderstand his owne waies I know saith Ieremie that the way of man is not in himselfe Ierem. 20. neyther is it in man to guide and direct his steps And this is not onely true in walking after the law of God and directing our liues according to his vvill which without his speciall fauour and grace cannot be but of the whole course of our life which is altogether directed by his pleasure prouidence wherfore in all things men ought to prefer the will of God To which purpose our Sauiour Christ putteth a petition concerning the will of God before Mat. 6. the things appertaining vnto this life What can any man otherwise of neuer so great might do without the will of God if Pharao could haue done any thing by his Exod. 14. owne absolute power without the vvill of God then had the Israelites at once bene ouerthrowen his kingdome in securitie If Aman could haue done any thing vvithout Ester 3. the vvill of God then had Mardocai gone to the pot and all the men of the Ievvish nation If Sennacherib could haue done any thing vvithout Gods vvill then Hezechia 4. Kings 18. 19. Reue. 12. had bene plagued by the Assyrians If the deuill himselfe could doe any thing vvithout the vvill of God then long since had the vvhole Church of God bene destroied vtterly No man neyther in these like matters nor in any ciuill affayres can doe any thing but according as God hath determined and after his vvill for vvhich cause in all things and actions vve aduenture and enterprise vve must preferre his vvil if God will When Paul tooke his leaue of the Ephesians readie Acts 18. to iournie tovvardes Hierusalem he promised to returne to them againe yet not simply but if God vvould Being at Corinth he protesteth to the Romaines that he praied to God that he by one meane or another might haue Rom. 1. a prosperous iournie vnto them by the vvil of God When he vvas at Philippi in Macedonia frō thēce vvrote to the 1. Cor. 4. Corinthians into vvhose church many false brethren were crept he promised to come shortly vnto thē againe yet he preferreth the will of the Lord and saith If that the Lord will wherefore he saith But I wil come shortly vnto you if the Lord will and will know not the wordes of them which are puffed vp but the power And againe I will not now see you in my iourney but I trust to abide a while 1. Cor. 16 with you if the Lord permitte In all his determinations had he speciall respect to the will of God as is apparant By whose example according to this councel must men correct their vanitie and foolish speaches If the Lorde will we will doe this or that Seeing Gods will must be preferred in al things who at his owne pleasure by his diuine prouidence ruleth ouer all if we can doe nothing without him in whom onely we haue our life being and Acts 17. mouing what temeritie and rashnes what impietie and vngodlines is it in this pride of our heartes without any regarde had to his will of our selues to determine any thing Now as Gods wil must first be preferred to all our actions So also hauing respect to our mortalitie fraile condition subiect to speedie death wee also adde If wee liue which is requisite to our determinations seeing our life is so vncertaine The Apostle therefore to correcte this greate euill and mischiefe of pride whereby men in vaine confidence promise to themselues many matters and determine long before of things vncertaine in that they say To day or to morrow we will goe into such a citie and continue there a yeare and by and sell gaine teacheth vs in stead thereof to say if the Lord will and if we liue we wil doe this or that This euen reason it selfe beside the word of GOD teacheth vs for is it not reason that we should say by his leaue we will doe this or that from whom wee haue our life our mouing and being and this we haue from God is it not reason that we should yeelde our selues vnder his will Wherefore Socrates taught by naturall reason this doctrine willeth Alcibiades in all thinges to say If God Socrates will Christians ought therefore rather by the worde of trueth taught to learne this lesson least in their affaires determinations counsells and busines not preferring Gods will they be worse then the very heathen 4 Haue not our age hatched many such birdes as say not only not if God will we will do this or that but will he nill he we will do it Haue we not such as determine things long before against religion iustice equitie honestie or Godlines haue wee not many proude and wilfull persons which in their purposes counsels determinations actions neuer care for the will of God nor regard whether hee will or will not such things as they determine But let all such as feare God bee aduised by the Apostle and correcte the vanitie of their pride and say in all things if the Lorde will and if we liue wee will doe this or that as heere wee are exhorted Yet is it not the purpose of the holie Ghoste heere to condemne all for proude and wicked who at all times and in all things vse not thus to say if the Lorde will and if wee liue we will do this or that For the very Saints of God trusting perfectly vppon the grace of God brought 1. Pet. 1. vnto them by the Reuelation of Iesus Christ who serue God instantly day and night and worshippe him in spirit and in truth whose soules and bodies are quicke holy
Not all reioycing then but reioycing in our owne vaine confidence foolish boasting is here condemned all such boasting all such reioycing is euil The Saints of God are not herence neither by any the like place interdicted mirth and reioicing altogether that they should be as stockes or blockes voide of al affection or reioycing but as they are subiect to mourning so are they capable of mirth so are they lightened with ioy as they are touched with sorrow pressed with heuines so are they partakers of reioycing in moderate measure of their affections and it is not forbidden then not all reioycing but vaine reioycing in themselues and in the confidence they repose in things vncertaine is here therefore condeÌ„ned Now you reioyce in your boasting all this reioycingis euill 5 These things then thus disposed and ordered by S. Iames he finally and fiftly concludeth this treatise therefore to him that knoweth how to doe well and doeth it not to him it is sinne Which conclusion seemeth to be added to preuent turne away an obiectioÌ„ which these proud persons might haue made They might haue said vnto him we know this well inough you need not tel vs that Gods will ought to be preferred before all things as the rule of all our actioÌ„s we knowe that in all our determinations wee must haue regard to his pleasure the shortnes of our life we know men should rather say if the Lord will and if we liue wee will doe this or that All this we know alreadie you neede not tell vs this tale Hereunto S. Iames answereth by preuenting their obiection If you know it and doe it not you haue the greater sinne if you know it and yet doe the contrarie your sinne is lesse excusable and your selues subiect to greater coÌ„demnation for to him that knoweth to do wel doth it not to him it is sinne it is sinne with aduauntage it is greater sinne Knowledge of Gods word without performance of his will maketh our sinnes greater before the Lord and the more we know touching our duetie and the lesse wee do maketh our negligence moâ—e hainous in his presence Our Sauiour Christ therfore telleth the Iewes that therefore their sinnes remained as testimonies of their wilfulnes Iohn 9. because they pretended they were not blinde but had a deepe sight and great knowledge in the lawe of GOD. Whose sinnes he condeÌ„neth as inexcusable because they Iohn 15. seeing him hearing him knowing him therefore ought to beleeue him yet would not be obedient vnto his doctrine Whereby moued against the vnthankefull cities of Matt. 11. Corisin Bethsaida and Capernaum hee denounceth so much the sharper iudgement howe much the greater knowledge they had obtained The like reason and respect Ezech. 16. moued Almightie God to condemne the Iewes and men of Iudah for greater sinners than they of Sodom or their sister Samaria for that their knowledge of Gods will and their inducements to his obedience were greater in them theÌ„ either in Sodom or in Samaria Al which Luke 1â— agreeth with the resolute conclusion of Christ Iesus our Sauiour the seruant which knoweth his maisters will and doth it not shall be beaten with many stripes Nowe the greatnes of the punishment argueth the greatnesse of the sinne and encrease by the encrease of our knowledge according as the Apostle teacheth hee that knoweth to do well and doth not to him it is sinne howe this is so we may see more vpon 1. chap. ver 22. fol. 70. 71. Sermon 7. Now this axiome and conclusion of S. James is resolute and true in euery point and part of dutie which is either to be done to god or performed to man if we know we must worship but one God and doe it not to vs that know it it is greater sinne if we know we must not make grauen images to worship and adore them then if we do not obey it we haue the greater sinne if we know to take the Lords name in vaine to prophane his Sabboth not to honour our parents to commit murther to steale to commit adulterie to beare false recorde or witnesse against our brother to couet or desire the wife seruant or goods of our neighbour to be sinne and yet we do it if we know that to obey these lawes is good and yet we wil not obey them to vs it is sinne If we know how to cleanse our hands and purge our hearts if wee knowe how to refraine our lips and keep our tongues from lying slander blasphemie reproch cursing and bitternes if we know how to minister to the necessitie of the poore to comfort the feeble minded to beare with the weake if we know how to restraine our feete from euery wicked way and to keepe our vessels and bodies in holinesse and honour 1. Thessal 4. Ephes 4. and not to defile our selues with fornicatioÌ„ and vncleannesse as do the Gentiles which know not God if we know how to abate our flanting pride the pricking praÌ„king vp our selues in al disguised maner and new fangled fashions if we know how to walke righteously holily soberly Rom. 12. Tit. 2. in this present world and yet do it not that we may be presented as pure virgins and vnblameable being Iesus Christ then is it sinne that is sinne with a witnes vnto vs. If we know how to liue with our brethren without iniurie 2. Cor 11. oppression extortion vsurie crueltie fraude deceite and all vnrighteousnes and yet do not liue thereafter to vs it is sinne Finally if we know in euery duty both to God and man how to do well and yet do it not to vs it is the greater sinne for this sentence and conclusion of the holy ghost in the apostle is vniuersally in al particularly in ech one true He that knoweth how to do wel and doth it not to him it is sinne This concerneth the soueraigne and the subiect the pastour and the people the father and the child the wife and the husband the maister and the seruant the captaine and the souldier the iudge and the officer the marchant and the occupier the handie crafts man and the labourer one man and another euery man and woman in particular and generally all that if they know their dutie what and how to do well and do it not then are they compassed and helde with the greater sinne This must stirre vp all men womeÌ„ of our time in whoÌ„ knowledge aboundeth to al careful obedience to Gods worde God be merciful therefore vnto our iniquities and pardon our offences and graunt vnto vs a greater measure of his spirit dayly to illuminate our hearts more and more that as therby we be led into all truth of his word so we may also be brought to the performance of his will that all vaine confidence and pride being abolished out of our hearts and our knowledge ioyned with pure obedience God in all things may be glorified
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
which in these two things appeareth 1 That they condemne the righteous men 2 That they condemne them not only but also slay them when they make no resistance The wicked men of this world condemne the righteous at their pleasures they geue what sentence they lust against the iust and godly men they iudge the innocent at their willes if in all thinges they doe not please them which is great crueltie and a thing abhominable before God For he that absolueth the wicked in iudgement and Pro. 17. condemneth the righteous both are abhominable before God saith Solomon Neither do these only wrongfully iudge condēne the righteous but also they slay him and hee resisteth them not This is fiercenes and intollerable crueltie Now the righteous is slaine diuers waies 1 In heart by hatred Hee that hateth his brother in his heart is a murtherer saith Saint Iohn 2 In tongue by slaunder therefore Christ conteineth it vnder the nature of murther 1. Ioh. 3. making it subiect to like iudgement 3 Or by denying helpe in their miserie wherein wee suffer them to Mat. 5 pearish without succour 4 Or when by fraud or force we take or holde from men that which is their owne wherby as much as in vs lieth we murther them 5 Whē finally we bereaue men of their liues Which al agre with this place of Saint Iames and are found in the rich wicked men of this world who albeit themselues by themselues doe not alwaies these thinges yet sith by their meanes and power these are done therefore are they said to doe it So partly by themselues partly by others the rich prophane men of the world condemne and slaye the righteous when he resisteth them not which thing is a point of great crueltie For can there be any crueltie cōparable to that to waxe fierce to rage furiouslie against him that resisteth not Is not this sauagenes farre exceeding the crueltie of the Lion before whom if a man fall downe and lie prostrate seeming neither to stirre striue nor struggle the Lion often suffereth him and toucheth him not But these more rauening then Wolues more hungrie then beares more greedie then Tygers more cruell then Lions fall vpon the righteous to slaye him when he resisteth not Seeing here it is said that these men slay the righteous when he resisteth not it may be enquired whether righteous and iust men wrongfully oppressed may resist at all or no. Our Sauiour Christ instructing his how to behaue Mat. 5. themselues against worldly oppressions and iniuries willeth them not to resist euill but if any smite them on the one cheeke they should holde out the other if any striue for their coates they shoulde let them haue cloake also and if one forced them to goe a mile they should go two The holy Prophet of God Ieremie commending the patience Lament 3. of the iust and righteous man vnto vs affirmeth of him that he geueth his cheeke to him that smiteth him and is filled with reproach The blessed Apostle S. Paul Rom. 12. aduertising the Saints what they should doe in their oppressions and iniuries which here they were sure to sustaine and suffer woulde they shoulde not auenge themselues but rather geue place vnto wrath Isai painting out the singular patience of Iesus Christ the righteous auoucheth Isai 53. that he was brought before his enemies as a sheepe before the shearer and opened not his mouth much lesse resisted The Apostle finally of the iust and righteous man affirmeth that he was slaine of the wicked and resisted not What shall we say then Is it not lawfull at all to resist iniuries but shall wee suffer our selues to be spoyled robbed iniuried smitten and murthered without resisting by notwithstanding thē shal we flesh them animate them encourage them to further mischiefe Shall we as it were pricke them on forwarde to doe more violence in that we resist them not nor withstande their rage and furie Hereunto I answere though it be commaunded vs that we shall not resist and commended in the righteous men that they did not resist their oppressours yet it followeth not that the righteous may not at all resist For touching the commaundement of Christ and his Apostle it is apparant that they spake of impatient resisting of such resisting as was ioyned with greedie desire of priuate reuenge in which manner the Saints of God are euery where forbidden to resist In other respects it is not vnlawful to resist but ether by auoyding their oppressions either by telling the wicked of their iniuries or finally by repelling force by force when we cannot haue the lawfull ayde of Magistrates it is lawful to resist the wicked when they oppresse vs which doctrine may be warranted out of the vnfallible word of trueth Our Sauiour Christ commaunded his Disciples to flie from Citie to Citie when rhey were persecuted and Mat. 10. so by auoiding iniuries to make resistance as it were to their persecutors And when himselfe was in daunger of Iohn 8 stoning he conueyed himselfe from them and did not suffer the Iewes to wreake their wrath vpō him so by his shunning he withstoode their violence When Aretas the gouernour of the Damasens laide waite for Saint Paul he stoode not still but was let downe out of a window by 2. Cor. 11. a baskette through the wall of the Citie and so escaped When more then fourtie men had conspired and sworne Acts 23 his death vowing with an othe◠that they woulde neither eat nor drinke before they had murthered him he withstoode their rage and furie when by the conduct of souldiours he fledde to Cesarea Dauid the Saint of God a 1. King 1◠c. man iust and righteous seeing the rage of Saul against him offered not himselfe to his crueltie but by auoydaunce withstoode him sometimes onely by turning aside when Sauls speare was readie to haue nailed him to the wall Sometimes escaping by the meanes of his wife being laid wait for Sometimes by flying from place to 1. King 21. c. 22. 23. 24. place as the storie recordeth So then righteous and iust persons compassed about with daunger oppressed of the wicked persecuted by the tyrants of the earth afflicted of the vngodly of the worlde are not hereby forced to stande still to be swallowed vp of daungers but must and may auoide if there be an honest meane therof and so resist the iniuries of men which is neither agaynst precept nor example in holy Scripture duly considered and pondered yea the contrarie were follie and is worthily condemned in men 2 Neither by auoiding and shunning their iniuries is it lawfull onely to resist the wicked but also by telling them of the wicked oppressions and extreame crueltie which they shew towardes their brethren though in the meane time our bodies be subiect to their tirannous outrage and furie Our Sauiour Christ therfore being caught Iohn 18. of the Iewes not against
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
not all then vnder this condemnation Let as many then as haue any feare of God before their eies any care of their owne saluation any desire to escape endlesse condemnation any remorce of conscience for their sinne in this behoofe cōmitted any sparcle of grace any feeling of the Spirite of God whereby they are sealed vp to the day of redemption Ephes 4. repent themselues of this wickednes correcte this grieuous sinne in their manners reforme and refraine their lippes from all vaine swearing and blasphemie that thereby they fall not into condemnation but may liue for euer If condemnation be threatened to the vaine swearing of men how much more subiect thereunto are they which geue themselues to horrible periuries and false swearings Which thing almightie God reseruing finally to be punished in eternall torments of hell fire yet to shew how greatly hee detesteth this wickednes euen in this life in some measure he punisheth it When Iosua Josua 9. the Princes of Israel had made a faithfull othe to the Gibeonites Saul afterward violated it almightie God in the 2. King 21. daies of Dauid punished it with three yeares famine thorow out Israel till the seuen sonnes of Saul were geuen to the Gibeonites to bee slaine When Mataniah named by Nabuchodonosour Zedichiah had sworne subiection to the 4. Kings 24. 25. King but afterward forswearing him sealfe and rebelling the Lorde punished his periurie by the King of Babylon who tooke him prisoner slue his sonnes before his eies then put out both his eies and caried him bounde into Babylon where he was kept in perpetuall miserie I neede not say that therefore none of the posteritie of Edward the fourth came vnto the possessiō of the crowne of England because he solemnely swore at Yorke to holde him sealfe contented with his owne duke dome and to performe loyall obedience to the King Duke Elphred conspiring against King Adelstane for swore him sealfe in his purgation therefore at Rome wherefore almightie God stroke him presently in Saint Peters church there and so hee died Earle Godwine hauing treaterously slaine Alphrede brother to King Edward the third thereof charged by the King at table at a certaine time the Earle tooke breade in his hand and swore desiring that the bread might choake him if he were there of giltie which breade hee eating was there with all sodenly choaked that hee fell downe and died To be shorte one may stande for many which is notoriously knowen that a woman which in the yeare 1575. for alittle flaxce forswore her selfe in wood-streate in London therefore was presently stroken and miserably died with great torture tormentes and terrour Infinire like exampls of the iuste iudgements of God in this behalfe are exstant and albeit God doe not alwaies strike all persons in like manner offending yet that it might appeare how greatly he detesteth this wickednes he giueth men a taste of his anger and wrathfull indignation euen in this life present shewing thereby how much more sharpely they shal be punished in the world to come And thought in great patience he beareth with this intollerable sinne of men for a long time and season yet shall they not be vnpunished for euer Truely in this thing therefore saith the poet Tibullus Though that periurie be at the first couered yet at length punishment commeth without noyse secretely And Homer in like manner saith Albeit God foorthwith punish not periuries yet doeth hee at length whereby most grieuous punishments falle on the authour his companion and children which hath committed them Which thing seemeth to haue beene fulfilled in Philip king of Macedonia his children whom Pausanias recordeth to haue fallen into so many miseries calamities and troubles because he violated his othes and falsified his promises so often Wherfore howsoeuer either vain swearers or periured persons doe here escape the reuenging hand of God yet shall they vndoubtedly be subiect to eternall condemnation vnlesse they both leaue their wickednes and speedely repent themselues of their sinne embrace the councell of the Apostle who correcteth this euil Let your yea be yea and your nay nay least ye fal into condemnation This reason drawen from danger not temporal only but eternal rather might be a sufficient stop and stay to keep our lips from this wickednes from which refraining we are so far that we pretend excuses to our vanity 1 Some therefore say I am forced to sweare men otherwise will not beleeue me Shall man force thee to blaspheme and shal not Gods word drawe thee to obedience shall man make thee to doe more in transgressing then Gods word in obeying Is there any necessitie to force thee to doe that which doing thou fallest into condemnation yea is not thy owne vanitie thy inconstancie in thy words thy falshood in thy promises thy periurie in thy othes thy often swearing not vainly only but vntruely also cause that no man giueth thee credit if in al thing◠thy deedes were agreeable to thy words thy performāces according to thy promises if thou wert thy words master and neuer protestedst but the trueth if thy tongue were geuen to simplicitie and thy lippes not defiled with lies then shoulde thy worde be beleeued as well yea rather better then thine othe but because thy wordes are but wind and in thy speaches there is no hold because thy promises are without perfourmance in thy saying there is no faith because in thy tongue there is no trust and in thy talke there is no trueth therefore thou swearest yet thou art not beleeued The law saith He that is once presupposed and taken for an euill man is alwaies so presupposed and he that is taken once for faithlesse vntrustie is alwaies so presupposed Aristotle as Laertius writeth or Demetrius as other affirme being asked what Laertius de vitaphilo profite men gate by their lies falshoode and vntrueths in them answered this onely that oftentimes whē they tell the trueth yet men will not beleeue them The fault therfore redoundeth vpon thy owne head that thou art not beleeued so farre therefore is this pretence from excusing thy swearing that it rather encreaseth thy offence 2 If we pretend our custome doeth this excuse our sinne Nay doeth not custome of doing euill aggrauate the wickednes that seruant that is accustomed to rob his master and doeth it therefore more commonly is more punishable thē he that hath once done it so hath done The childe that by vse and custome groweth to be disobedient deserueth with more seueritie to be chastened then he that once offendeth and so leaueth Euery wickednes how much more commonly it is done so much more hainous is it The man more accustomed to adulteries is the more filthie whoremonger the wife that hath more vsually prostituted her selfe to others is the more detestable harlot the theefe that by custome robbeth deserueth more iustly to be hanged the more vsually any euill is committed the more haynous
deade without workes Which thing Saint Iames to insinuate giue vs to vnderstād he breaketh forth into these words but wilt thou vnderstande O thou vaine man that the faith which is without workes is deade was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar Wherein first let vs with Illericus see the annotation and obseruation or note of Cardinall Caiatan one of the Romish clergy vpon these wordes wilt thou vnderstand O thou vaine man that faith which is without works is Cardinall Caietane deade Marke reader saith he that James meaneth not that faith without workes is deade because it is manifest that we are iustified by faith euen without workes as appeareth by infants baptized and in olde folke also baptized and forthwith deceasing and dying but he meaneth faith without workes that is faith refusing to worke is deade vaine and not able to iustifie Thus euen one of their owne who would herence conclude the necessitie of workes in the matter of iustification spoke that same which we all speake and defende and for which wee are wrongfully condemned of them that faith which is not prepared to doe well when occasion is offered but then refuseth to worke is deade and profiteth nothing for as much as true faith worketh alwaies when matter occasion and opportunitie is offered through loue as Saint Paul auoucheth This sence of Saint James if the Romanistes Gal. 5. would holde if not with vs yet with their owne Cardinall there should remaine out of this place no controuersie at all betwixte vs and them in the matter of iustification This foretold the words of the Apostle are plaine the storie euident the matter manifest therefore a briefe and pataphrasticall running ouer them may bee sufficient Wilt thou vnderstand saith he ô thou vaine man that faith without workes is dead Faith in men iustified destitute of workes or as Caietane saith refusing to doe well when occasion is offered is dead indeede for that all the Saints shewe foorth their faith in the practise of workes and vertue The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith without the fruites of righteousnesse emptie or vaine borowing his similitude from barrelles or other like vessels which the emptier they be the more they doe sounde and rumble so likewise these men the voider they are of true faith the more they prate and prattle therof the lesse substance they haue of sound religion the greater shewe and sound they geue and therefore may bee well called vaine or emptie Was not Abraham our Father iustified when he offered Gen 17. Gen. 18. his sonne Isaac vpon the Altar was he not iustified through workes Moses recordeth that when Abraham had obteined a Sonne according to the promise which was made vnto him by God both when he talked with Abraham and gaue him circumcision the seale of the couenant and also in the day of the destruction of Sodom and Gomorrha he was commaunded to goe to the mount Gen. 22. Moriah and there to offer vp that Sonne whom GOD had witnessed should be his heire and in whom all the nations of the world should be blessed Which thing Abraham willingly obeying causeth his Asse to be sadled wood to be prepared fire and a knife to be in a readines and the next morning he and his sonne and two of his seruantes tooke their iourney towardes the mount Moriah there to offer vp Isaac Abraham a farre off seeing the place commaunded his seruants to stay laide the wood vpon Isaac tooke the knife and fire in his owne handes and so with his Sonne came to the place which the Lord appointed Where hee taketh and bindeth his sonne hee stretcheth out his hande for the knife to haue cut his throate This his obedience the Lord seeing sendeth his Angell stayeth Abraham from touching the childe and saith vnto him Now I know that thou fearest God in that thou hast not spared thy sonne for my sake This was the worke of Abraham whereby he made manifest and declared his liuely faith for which work S. James saith he was iustified that is knowen to be iust This his faith wrought with his workes and was effectuall and fruitfull through his obedience and through that worke of his obedience was his faith made perfecte declared to be sound shewed to be true knowen to be liuely and acceptable before God and man Who the more he by his obedience shewed his faith the more was his faith thereby knowen to be perfect not that his faith or any mans faith in this world can be perfect and absolute 1. Cor. 13. on euery part For we haue here no gift in the highest degree of perfection which may not daylie be increased and all men must learne in humilitie of their Spirites dailie to praie with the most holy Apostles Lord increase our faith But in as much as by good workes our faith Luke 17. daily riseth and groweth to greater measure of perfection and is daily more and more thereby confirmed and knowen to be perfect as the more often the tree bringeth foorth fruit the more plainly is it knowen to be good it is called perfect That Saint James here saith of Abrahams faith that it was made perfect by workes wee may not therence conclude that the beginning and first rising and springing vp of faith is from God but the consummation and perfection thereof from our selues and our own works For what were this but intollerable pride in ascribing the lesse to God the greater to our selues the beginning of good to him the consummation and accomplishment to our selues to chalenge and arrogate praise vnto our workes and to derogate from his glorie where against the Princely Prophet Dauid prayeth when he saith Not Psal 115. vnto vs ô Lord nor vnto vs but vnto thy name geue the praise For were the beginnings from God but the perfection in our works then looke how much more excellent the perfection and ende of euery thing is then the beginning and the consummation of faith then the entrance or inchoation thereof so much more praise shoulde belong to vs then to God himselfe Which thing to desire were great vngodlines to attempt were horrible pride boldly to chalenge were not onely shamefull presumption but the full measure of all iniquitie Wherefore let vs learne a better profession and ascribe all in all vnto God who both beginneth and also maketh perfect whatsoeuer is perfect in vs hee it is that Philip. 2 worketh in vs both to will and also to perfourme according to his good pleasure From whom we haue all 2. Cor. 3 our sufficiencie who of our selues as of our selues are not able to thinke a good thought much lesse to make perfecte any thing in our selues but all our sufficiencie is from God from whom euery good and euerie perfecte Iames 1. gift proceedeth as from the father of lights So