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
ground of men or by them planted vppon rotten rootes and stockes become fruitlesse and perish and neuer take roote but this away and die by little and little so if the worde of God be cast in the stonie ground of our hearts or planted vpon the rotten rootes of our carnall affections it neuer taketh roote but decayeth dieth and withereth VVherefore to the end it may bring forth fruit in vs in some thirtie in some sixtie in some an hundreth vve must endeuour to haue it first ingraffed in vs which in the regenerate is assuredly true whereof the Apostle here admonisheth Lay aside all filthinesse and superfluitie of maliciousnesse and receyue vvith meeekenesse the vvoorde ingraffed in you Novve why we should so do in the third place the 3. The reason reason is rendered because it is able to saue our soules The vvorde of God is the onely medicine for all our invvard maladies it is that souereigne salue vvhich saueth our soules it is the plaister to lay to the vvoundes of of our sinnes yea and hath in store a salue for euerie sore of the minde Seeing therefore it bringeth so great profite vvith it vvee ought vvith meekenesse to receyue it VVhich Saint Iames intimateth and shevveth vvhen he sayeth receyue vvith meekenesse the vvorde engraffed in you vvhich is able to saue your soules The vvord of God receyued by faith saueth our soules because it is the meane to bring vs to God and his sonne Iohn 17. Christ whom to know and beleeue is eternall life This worde assureth our heartes in the promises of mercie which we taking sure holde of are thereby spared Hereby doe we attaine vnto faith by which we doe liue the iust shall liue by faith and faith commeth by hearing and hearing by the worde of GOD. Beeing therefore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the meane and instrument whereby we apprehend Christ in whome onely there is life beeing the way whereby we come to true faith whereby our soules doe liue thererefore is it sayde to saue our soules To which purpose Saint Paul calleth it the worde of saluation Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes 13. 1. Tim. 4. and the power of GOD to saluation to euerie one that beleeueth This worde being the worde of reconciliation preached by the Minister receyued of the hearer is saluation to both Wherefore Paul exhorteth Timothie to take heede to himselfe and to learning and therein to continue because in so doing he should saue both himselfe and those that heare him This vertue and power of the worde in another place expressing he affirmeth that it pleased God by the foolishnesse of 1. Cor. 1. preaching to saue those that beleeue In which he labouring became all things to all men that by all meanes he might saue some through his preaching Notvvithstanding this force is not in the bare and outvvard hearing of the vvord but in beleeuing the vvord preached to vs and heard of vs othervvise it profiteth nothing For as the vvorde profited not the Ievves because it vvas not mixed vvith faith in those that heard Heb. 4. it so neither profiteth it vs or any other to saluation vnlesse it be ioyned vvith beleefe vvherefore that it may saue our soules it must be receyued vvith faith of all the Saints of God This vvorde healeth the vvounded heart and conscience this is vvine to scoure and oile to supple our festring Luke 1â— sores herein is there remedie against euery sinne least through the heauinesse of the burthen we should fall into desperation Against presumption it terrifieth vs against distrust it comforteth vs in ignorance it teacheth vs in errour it informeth vs in falshoode it correcteth vs in manners it instructeth vs in wandering pathes it directeth vs in daungerous waies it guideth vs being a lanterne vnto our feet and a light vnto our paths that we perish not a present remedie for euerie sickenesse Psal 119. of the minde an approued helpe at all assayes and needes a soueraigne salue for euerie sore of heart and therefore rightly and worthily said by Jamer to be able to saue the soule If then this word be of power able to saue the soule if all filthinesse layd apart and superfluitie of maliciousnesse remoued it be receyued with meekenesse then the contempt hereof is pernicious daungerous and damnable For if the Israelites escaped not when they refused to heare Moises which by Gods commaundement spoke vnto them on earth how much lesse shall men vnder the Heb. 12. Gospel escape if they turne from him which by his ministers speaketh from heauen vnto them Now this word is not contemned onely by open rebellion and resistance thereunto as by the Iewes by Turkes persecuting tyrants Romish prelates and their adherents but also when in worde it is professed but in conuersation of life it is not expressed a thing most heinous and horrible in the sight of God of which contempt most professours are now guiltie Hereby then let them be admonished and so effectually reclaymed And this is the first admonition of the Apostle wherefore lay aside all filthinesse and superfluitie of maliciousnesse and receiue with meekenesse the worde that is graffed in you which is able to saue your soules Some men too much giuen to please themselues in 2 Admonition their foolish imaginations conceits hereupon thinke it enough to heare the worde of God albeit they doe not thereafter Which fond perswasion to roote out of mens mindes the Apostle setteth downe this second admonition wherein is shewed that it becommeth all the Saints of God so to heare the word preached as that they frame their liues thereafter and liue according as therein they are taught from God that their conuersation be answerable to their profession and their deedes correspondent to the doctrine wherein they are informed In which admonition two things come to be considered 1 What it is that they are admonished of namely to be doers of the word not herers onely 2 The reasons why they should so do which are two as in the discourse shall be euidently apparant 1 The admonition be ye doers of the worde not hearers onely S. Iames hauing not in vaine learned in the Mat. 13. parable of Christ that the seede beeing cast into the foure seuerall groundes yet fructifieth but in one onely and seeing by dayly experience that many men make shevve of religion but yet liue carelesse in their conuersation who turning the eares of their bodies to the worde and in their mouthes professing themselues to knowe GOD yet in their deedes denie him Titus 1. beeing abhominable disobedient and to euerie good worke reprobate and in shewe make profession but in life are nothing answerable thereunto in this place inueighing against that hypocrisie of men condemning that outwarde hearing as vnprofitable to themselues and odious vnto God sheweth most notably what maner hearers the Gospell requireth euen such as
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
they shewe their riches wherewith they are indued This seemeth to haue been cōmitted by mē in their publique meetings in S. Iames his time wherein they measured esteemed Christian religiō the faith of Christ Iames 2. according to the outward appearance of men reputing those that caried greatest pompe and shew the most religious By which meane the poor which were religious in deede became vile contemptible and disdained Which euil hath ouerwhelmed our church countrey for now in these times wherein Lady money Queen riches raigne ouer men as it neuer did more in the worlde euery man is so much esteemed and regarded how much he is worth and as he is great in honor and so according to his riches and honor so is his estimation be they otherwise murtherers extortioners oppressors caterpillers vsurers couetous adulterers epicures blasphemers drūkerds or what soeuer Thus the wicked for riches and worldly pompe are regarded the poore for their basenes are contemned thrust to wall ouerruled be they neuer so honest Whereby it commeth to passe that seeing all thinges now are measured and esteemed by riches glorie and worldlie pompe and no regard of honestie no rewarde for vertue no place for religion therefore all men geue themselues to heaping and hoording vp of riches to brauerie of apparrell to hunting after honor and worldly preferment that for the one or the other they may be esteemed amōg men Thus couetousnes pride ambition and vainglorie is fostered nourished and chearished greatly vertue religion true honestie is depressed and cast downe Thus to measure esteem the religion and faith of Christ by outward appearance and in Christian assemblies and publicke meetings to preferre the rich wealthie honourable and pompous persons with the contempt and disdaine of the poore brethren is one way wherby the faith of Christ is had in respect of persons 2 Moreouer men haue the faith of Christ in respect persons when in the Sacraments of the Church we haue respect to mens persons as by ministring the Sacramēts with greater reuerence and care to the rich then to the poore when at the Lords table we disdaine to ioyne the the poore and the rich together The Sacraments equally belong to all like reuerence ought to be vsed in ministring them to the poore as to the rich the Lords table is common to all whereat saith Saint Chrysostome the subiect differeth not from the Souetaigne and Prince neither 2. Cor. hom 18. the Priest from the people To parte them therefore in the administration of Sacraments and to preferre the rich with the contempt of the poore is also to haue the faith of Christ in respect of persons which is here condēned Thus the rich mightie and honourable who disdain herein their poore Christian brethren sinne thus such ministers as herein please and delight the humors of the wealthie with discountenancing of the godly brethren offend also 3 Professors and hearers haue the faith of Christ in respect of persons when they heare the word of God only for the mans sake not for the words sake or when they heare it of this man and not of another because of his person Wherein many greeuously offende in our dayes Such as wil heare none but those that haue taken degrees of schoole Which thing though it be worthely accounted of among all wise men yet therefore contemning others which haue not like degrees yet happely equall talents is respect of persons Such as will heare this man because he is formall and not another because hee refuseth some ceremonies in the Church or this man because he refuseth and not another because hee admitteth these indifferent things they also haue the faith of Iesus Christ in respect of persons Such as heare this man because hee is euer inueying against Bishops pluralities two liuinges Albeit they scarce make one and contemne such as haue the liuinges and therein labour as learnedly as painfully as fruitfully as others they in like manner haue the faith of Christ in respect of persons Thus they heare the word nowe not for the wordes sake but for the mans sake thus they decline from the thing to the person and so are partiall in their hearing For the word is the word whether a Doctot of diuinitie preach it or a man learned yet not graduat whether one subscribing to ceremonies or not subscribing whether one with one liuing or with two liuings whether this mā As they term small charges or benefices or that man preach it Wherefore not indifferently to heare it of al but for this or that respect to heare it of one not of another is to haue the faith of Christ in respect of persons and a sinne worthely condemned euen in them which in outward shew pretend greatest holines perfitest religion most feruent zeale to the word which vnlesse they leaue therof vnfeynedly repent I protest vnto thē in the feare of God that they doe against duetie that they flatter themselues in their owne follie that their religion is not pure and vndefiled before God that they haue the faith of Iesus Christ in respect of persons and therfore are guilty of great iniquitie and vngodlines beefore the Lord euen of peeuish curiositie The Paschall Lamb was commanded to be eaten the quarters the head the feete the purtenance it had been great peeuishnes and vaine Exod. 12. curiositie for the people to haue said Wee will chuse this peece and we that we the quarters and we the head wee the feete and so euery one what him lusted where all were commaunded to eate all Euen so is it peeuishnesse for vs to chuse what wee will heare or of whom when we must heare al the will of God and that of all Preachers Finally in this kinde they sinne before God most horribly who therefore will not heare their owne or other Prechers because they inueigh sharply against their pride their brauerie their flaunting ruffes their coloured haire their diuersitie of starches their borowed frilles such like vanities against their vsuries extortions couetousnes blasphemies and all manner iniquitie This is also a great point of vngodlines a manifest token of counterfet religion a plaine argument of halting hypocrisie and the hauing of the faith of Christ in respect of persons by the Apostle no doubt as other kindes condemned To Heb. 13. heare one with disgrace of another to heare straungers with disdainfull contempt of our owne Preachers to run Acts 20. 28. 1. Pet. 5. 2. and hurrie after new men and let our ordinarie Pastors whom the holy ghost hath placed ouer vs to preach and speake to the walles is not onely discredite to them and great discouragement so that they labour not with ioye but with great greefe which is a thing vnprofitable to the Heb. 13. people but also disobedience to the lawes rebellion against God neglect of duetie a point of resistance vnto the holy Ghost by whom they are placed ouer vs. 4
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
this forme was common to the people To wish prosperitie which was vsed of the philosophers To wish health which was proper to the physicions The Romans commonly vsed one forme of greeting to wish health as Marcus Cicero wisheth or sendeth health to Publius Lentulus and so others Other haue vsed other formes The enemies of Beniamin sending Esd 5. their letters to king Darius against Iuda in their salutatiō Dan. 3. wish him peace To Darius the King peace Nabuchodonosor making a decree that all Nations should worshippe and serue the God of Sidrach Misach and Abednego in his letters to that purpose tending he vseth the like salutations Nabuchodonosor king to all people nations and languages that dwel in all the world Peace be multiplied vnto you Saint Paul in euery of his Epistles sendeth greeting vnder this forme Grace and peace from God the father c. Or Grace mercie and peace as to Timothie Saint Peter imitating Paul vseth the like forme Saint 1. Pet. 1. 1. 1. Iohn 1. 1. Iude wisheth mercy peace loue to be multiplied Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth and his salutation In the other two he contenteth himselfe with the name of the writer and the party to whom he writeth but altogether he suppresseth his salutation The church of Christ in their first generall Acts 23 counsel held at Ierusalem writing to the Antiochians salute them in manner following The Apostles Elders and brethren to the brethren which are of the Gentiles in Antiochia Siria and Silicia send greeting And Acts 15. Claudius Lysias the chief captain sending Paul to Felix in his letter saluteth him in this maner Claudius Lysias vnto the most noble Gouernour Felix sendeth greeting In which places they vsed the forme of Saint Iames in this place mentioned which being translated word for word is To reioyce to be mery Which ioy and reioysing is not bodily but spirituall the ioye of the Spirite in the Lord whereby we reioyce in him not onely in our prosperitie and in his benefites fauourably and mercifullie poured vpon vs but also in our troubles iustly by him inflicted and in the miserie and aduersitie of this worlde which we accept and receiue from him as a testimonie of his loue toward vs in that we are thereby made conformable Rom. 8. to the image of his sonne Iesus Christ that as wee are like him in affliction so we may be like him in glorie Iohn 16. This reioysing and this ioy our Sauiour Christ promiseth his Ye shall weep and lament the world shall reioyce ye shal sorow but your sorow shal be turned into ioy To which Saint Paul exhorteth Reioyce in the Lord always Phil. 4. and againe I say reioyce This is the ioy whereby God reigneth ouer his whereof the Apostle speaketh The kingdome of God is not meat and drinke but peace and righteousnes and ioy in the holy Ghost And this is that Rom. 14. which in his salutation he wisheth them And thus much may serue for the title of the Epistle Iames the seruant of God and of Iesus Christ to the twelue Tribes which are scattered abroad Salutation ioy and reioysing Now the God of comfort and consolation poure into our heartes this ioy of the Spirite that our hearts and mindes replenished with gladnes we may in all things reioyce in him through Iesus Christ our Lorde To whom with the holy Ghost three persons in trinitie one euerliuing and euerlasting God in vnitie be all praise dominion and maiesty now and for euer Amen Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon 2. 2 My brethren count it exeeeding ioy when ye fall into diuers temptations 3 Knowing that the triall of your faith bringeth foorth patience 4 And let pacience haue her perfect work that you may be perfect and entire lacking nothing 5 If any man lack wisdome let him aske it of God which geueth to all men liberally and reprocheth no man and it shal be geuen him 6 But let him aske in faith and wauer not 1. Place of bearing outward afflictions THe title of the Epistle being sette downe in these words and the rest hee commeth to the handling of the matter and common places which herein are conteyned Of which the first is of bearing outward afflictions wherin we ought not to be cast downe but rather to be glad not to be faint hearted but to reioyce With which he doeth wisely to beginne in as much as in that their scattering their case was most miserable and therefore were they first of all to bee armed and comforted against afflictions Which in these verses and in the 9. 10 11. 12. he performeth In which discourse there are foure things to be noted 1 The proposition 2. verse 2 The reasons of confirmation 3. 4. verses 3 The distinguishing of persons to whom the crosse is profitable 9 10. 11. verses 4 The conclusion 12. verse Now this Treatise is a little inuerted and troubled by a digression which is necessarily made 6. 7. 8. verses wherin the second place is conteyned This being thus obserued noted by the way let vs consider the words read In these verses are three things to be noted 1. The proposition of the place 2. The confirmation or rendring of reasons of his proposition And they are three 1. From honest comelines 3. 2. From profit because it causeth patience that excellent vertue 3. From euent and effecte it maketh perfect 3. The preuenting of an obiection In which are two things 1. The obiection proposed How shall we beare the crosse as we are taught 2. The answere In which are four thinges noted namely 1. What that wisdome is 2. Who geueth it 3. What hope wee haue to obteine it 4. How we may aske it 1 The first herein is the proposition of the place which is That the Saintes of God must beare afflictions Vnder the heauy burthen whereof they may not faint fall downe nor quaile but be patient triumphe and reioyce Hereof he carefully admonisheth because in their scattering and dispersing their condition could not be but miserable and therefore in these externall afflictions they had neede to bee comforted which Saint Iames doeth faithfully in this place My brethren count it exceeding ioy when ye fall into diuers temptations Saint Peter in like case writing to those strangers which were in like maner 1. Pet. 4. scattered here and there in Pontus Galatia Cappadocia Asia and Bithinia exhorteth them to beare afflictions without fainting Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you but reioyce in as much as you are partakers of the sufferings of Christ that when his glory shall appeare yee may be glad and reioyce Our Sauiour Christ foretelling his Disciples the condition wherunto they should be Mat. 10 subiect euen to bee as
and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and diuers 3 Finally the ends wherfore they are infflicted are diuers therefore in that respect also they may not amisse be counted diuers Some times we are afflicted to the ende we should be humbled some times we are afflicted to the ende we should be tried some times we are afflicted that in the nature of Gods blessings we may better be instructed some times we are afflicted that God may be glorified some times we are afflicted that our sinnes thereby may be remitted sometimes we are afflicted that the pride of our hearts may be repressed and sinfull desires mortified some times we are afflicted that his loue towards vs may the more liuely be expressed some times we are afflicted that thereby the world may be hated of vs sometimes we are afflicted that we may be more zealous in praier for deliuerance some times we are afflicted that we in afflictions made conformable and like the image of the sonne of God togither with him may be partakers Rom. 8. of his glorie As therefore euery thing serueth not for one purpose neither is euery medicine ordained for euery maladie so neither hath euery temptation one end wherefore it is inflicted but many ends there are of many afflictions so that in respect of their sundrie ends they are also diuers manifold partly then in respect of the manifold instruments whereby God afflicteth men partly in respect of the sundrie kinds of temptations partly in respect of the manifold ends which in afflictions god respecteth they may well be called and tearmed diuers and manifold And these are the things in this proposition the first branch of the diuision to be obserued Brethren count it exceeding ioy when you fall into diuers temptations 2 The proposition ended the confirmation which is 2. Confirmation the second thing here followeth which containeth the reasons and arguments which the Apostle vseth whie the Saints should be comforted vnder the crosse and count it exceeding ioy when they fall into diuers temptations The reasons are three 1 From honest comelines in the Saints It is comely honest and a thing decēt in the Saints paciently to haue their faith tried by afflictions of this life the faith of Gods Saints and seruants is tried the Saints therefore in afflictions must reioyce and be pacient No man doubteth but it is a comely and honest thing for Gods children paciently to suffer the triall of their saith And that afflictions make manifest triall and proofe of our faith the holy Gene. 22. Scriptures of God aboundantly teach vs. When Almightie God would haue the faith of Abraham to shine and appeare glorious vnto the world he tempted him by willing him to sacrifice his onely sonne Isaac in whom only vvas the hope of all the promises Hereby his faith vvas tried Moses vvriteth that the manifold troubles vvhich Deut. 8. the Israelites for fortie yeares suffered in the vvildernesse vvere to trie them To vvhich end God is said to send false Deut. 13. Prophets among the people thereby to trie their faith vvhether they vvould cleaue stedfastly to God Saint Paul 1. Cor. 11. thereunto subscribing affirmeth that there must be heresies among them that they which are approued may be knowen Dauid the princely Prophet speaking of the Psal 105. afflictions of Ioseph in Aegypt confesseth the end thereof to haue beene the triall of his faith When he writeth that God tried him vntill the appointed time was come for his deliuerance Zacharie prophecying of the blessings Zach. 13. which should be vpon the true seruants of God after their clensing and clearing from all idolatrie and shewing that al such as should enioy those excellent blessings notwithstanding should bee tried with manifold afflictions saith that God would bring thar third part reserued to himselfe through the fire and would fine them as siluer is fined and trie them as gold is tried Saint Peter telleth 1. Pet. 1. the Saints that they were vnder manifold temptations that the triall of their faith being much more precious then golde that perisheth though it be tried in the fire might be found to their praise honour and glorie at the comming of Iesus Christ And thus seeing the ende to be the triall of the faith of the Saints he calleth affliction 1. Pet. 4. the fierie triall Thinke it not strange dearly beloued concerning the fierie triall which is among you Wherein hauing an eie to the comparison so vsuall in scripture wherby the Saints are compared to gold and siluer who are tried by affliction as these mettels are by fire calleth affliction fierie triall The Angell willed Iohn to write to Reuel 2. the Church of Smyrna to exhort them not to feare any of the things which the diuell should lay vpon them to trie them whereby it is more cleare then the Sunne in his brightnesse at noone day That afflictions are for the triall of the faith of men they are as the touch-stone to trie gold from copper as the fornace to discerne siluer frō drosse as the sieue or fan to sift the chaffe from the wheat Wherefore as that is counterfet not true gold which beareth and abideth not the touch-stone that drosse and dregges which carieth not the fining that dust and chaffe which suffereth not the sifting so that faith which will not abide trial by affliction is weake imperfect wauering and vnseemely in any Christian Whereas then ciuill and morall vertues are then soonest tried when their obiect is present whereon they may worke as fortitude in daunger chastitie in pleasure temperance in present dainties and delicates anger when we are prouoked so the faith of Gods children is then most manifest when affliction are present to trie them And as the starres and moone shine not at noone day when the Sunne shineth in his glorious beautie so neither doe the vertues of Christians then appeare when men are in prosperitie but in the night and mist of affliction Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith and other vertues to bee made and this triall is made specially by afflictions and troubles of this life then no doubt ought the Saints paciently to suffer affliction and to count it exceeding ioy when they fall into diuers temptations in as much as the triall of their faith bringeth foorth their inward vertues and afflictions are therefore sent to make trial of the faith of Gods children and this is the first reason or argument of the confirmation lying secretly in the word triall 2 Another reason set downe manifestly is drawen from the vtilitie and profite which commeth by bearing afflictions by bearing paciently the miseries and afflictions of this life the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience
who would not then count it exceeding ioy when they fall into diuers temptations Troubles in the wicked are causes or rather occasions in them to fret and fume to grudge and groane mutter and murmure against God But in Gods Saintes they are the instruments whereby God worketh patience in their hearts therefore to be reioyced in count it therefore my brethren exceeding ioy whē you fal into temptations because the triall of your faith bringeth foorth patience Rom. 5. But it may be obiected that this place and doctrine is against Saint Paul who entreating of the like argumēt saith contrary to this For Saint Iames saith That the triall or proofe of our faith bringeth forth patience But S. Paul saith That patience bringeth foorth triall or proofe These are contrary and how can they then hang togither The reconciliation of these places may be this 1 The words by Iames and Paul vsed are not the same therefore neither is the thing the same Speaking then of diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things they speake not contrarily one to the other In this place proofe is taken actiuely as it signifieth those things whereby we are tried as afflictions themselues whereby occasion is ministred of trying and proouing the faithfull Thus temptations and afflictions trie vs and this triall or proofe that is the things whereby wee are tried and prooued which are afflictions bringeth foorth patience that is ministreth matter of our patience And thus triall with James here is as cause of that triall with Paul which after this manner is as an effect With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall is taken passiuely as it signifieth that proofe and triall which is made of vs by which wee are made knowen This knowledge commeth through our patience for patience maketh vs to be knowen whether we mutter and murmure or whether we be quiet in our sufferings And thus patience causeth bringeth foorth that experience proofe or triall which is made of vs. And thus is patience cause as it were of triall 2 We may not looke so straitly and narrowly into causes and effects but that we may graunt the same to be cause and effect also in sundrie kindes of causes or in diuers respects For triall proofe experience of most prosperous successe and happie issue in many troubles encreaseth our patience and confirmeth our constancie so that the more triall we haue of good successe the more patient and more constant are we made in affliction and thus triall causeth parience as Saint Iames saith On the other side patience and suffering of the crosse causeth great experience and proofe of Gods presence to deliuer vs also maketh vs knowen of what behauiour wee be in our troubles And thus patience causeth triall as Saint Paul faith and so triall and patience are mutuall helpers and nourishers one to another and both cause and effect one of the other Thus S. James saying that triall of our faith bringeth foorth patience and Saint Paul that patience bringeth foorth triall or proofe speaketh trueth also For the triall of our faith maketh perfect our patience that the more we are tried the more patient we are And patience causeth triall because he whose faith faileth not whose patience is inuincible is thereby prooued and knowen to be of excellent constancie These thinges thus premised and set downe before the meaning of the Apostle is not doubtfull The triall of your faith bringeth forth patience that is the afflictions and temptations themselues whereby your faith is tried bringeth foorth patience And this is one and the same which Saint Paul preacheth to the Romans We reioyce in tribulation knowing that tribulation bringeth foorth Rom. 5. patience Our trials and tribulations our afflictions and miseries which here wee suffer inure and accustome vs to the crosse and men accustomed to a thing grow therein to be patient What we are dayly vsed vnto that we finally beare quietly dayly afflictions make vs so accustomed and acquainted with sufferings that thereby we grow to be patient Wherefore as Milo Crotoniales by bearing a calf when it was yong was made able by dayly exercise to beare it also when it was an olde oxe So men by daily bearing the crosse shal be enhabled to beare it patiently Lament 3. Therfore the prophet said wisely that it was good to beare the crosse from a child that as the affliction groweth greater so our patience might grow greater also and so affliction and the triall of our faith make vs patient Thus afflictions and the triall of our faith thereby bring foorth patience not as the efficient cause of patience and the geuer of patience which is God onely Therefore Paul 1. Philip. saith to the Philippians that it was geuen to them both to beleeue in Christ and also to suffer for him But as the instrumentall cause as the occasion ministred whereon our patience may worke Seeing therefore afflictions do thus bring foorth patience so excelient a vertue as whereby Luke 21. Heb. 10. we possesse our soules and obteine the promises as both our Sauiour witnesseth and the Apostle protesteth this is reason inough to moue vs in afflictions to reioyce And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations because the triall of their faith bringeth foorth patience 3 From euent or effect the Apostle finally reasoneth The Saints must count it exceeding ioy when they fall into temptations because patience in affliction maketh men entire and perfect Affliction and the crosse of Christ are the instruments whereby God doth pollish vs and refine vs till we grow to be perfect in Christ and become like and conformable vnto the sonne of God him selfe the perfect pattern of all patience Seeing then by patience we be made perfect and patience is caused and gendred of affliction we therefore ought in affliction to reioyce Here the word perfect signifieth stable constant abiding and perseuering continuing and enduring vnto the end in the most holy profession of the Gospell with courage inuinsible as absolute entire and lacking nothing to this perfection we attaine by patience Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost and the effectuall meane which the Lord our God vseth to make vs perfect wherein if we be continually trayned vve shall grow to full measure and perfection of vertue Thus Abraham Isaac and Jacob thus Joseph and holy Job mightie Patriarkes thus Moises Isai Jeremie thus Michai and Zacharie holy Prophets thus Dauid Hezechia and the rest of the zealous Princes thus Paul Peter Iohn and others true Apostles thus Steuen Polycarpe and infinite the like faithfull Martyrs haue by patience in afflictions growen to such measure of perfection as in the weakenes of nature and infirmitie of man may be attained vnto Saint Cyprian in his De bono patientiae booke entituled Of the profit and good of patience in a
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
that sounded in the eare it pearceth not our hearts and so is fruitlesse in vs The first hereof is in carnall professours who in worde and shewe pretend religion 1. Tit. 2. Tim. 3. but in deede denie it as did some euen in the time of the Apostles The other is true in malicious and obstinate Papists who comming with a preiudicate opinion and conceyued hatred and dislike of the worde and in parciall hearers who therein haue respect of persons and are not indifferent so that by hearing neither is profited Seeing then filthie cogitations and carnall affections spoyle men and superfluitie of maliciousnesse bereaue men of the fruite of the worde VVho so will to the comfort of his soule the discharge of a good conscience with reuerence to God and benefite to himselfe here must first remoue all filthinesse and superfluitie of maliciousnesse farre from him as by the Apostle he is exhorted Filthinesse and superfluitie of maliciousnesse put and laid apart we must heare and receyue with meekenesse the worde that is graffed in vs which is the seconde thing in the manner of our hearing prescribed This meeknesse is the promptnesse and ready desire of our mindes to learne that Christian docilitie and tractablenesse whereby we are content without pride arrogancie contempt or obstinacie to yeeld themselues to be informed and taught by God and his ministers in the worde A vertue most excellent a grace most singular an ornament most beautifull in the liues of Gods Saints so highly accounted of with almightie God that by his Prophet he protesteth that he will looke vnto and Isai 66. haue regarde to those that are of a meeke and contrite heart and such as tremble at his worde These are the meeke spirited commended of God who in humilitie and purenesse of heart receyue with readinesse and reuerence the worde of God and the doctrine of the Gospel when it is preached The people of Israel herein were Exod. 19. 8. 24. 3. 7. worthie their due prayse who hearing Moises proposing vnto them all the things the Lord had commanded him answered al together with great readinesse promptnesse and meekenesse of their mindes all that the Lord hath commaunded that will we doe For their like meeknesse in hearing the word after their returne from captiuitie by Nehemiah they are commended for that from morning Nehem. 8. to night they hearkened to the worde read and expounded vnto them Josiah was in this poynt of singular meekenesse towardes the worde who hearing the lawe read humbled himselfe and his heart thereat melted wherefore the plagues therein threatned fell 2. Chron. 24. not vpon the people in his dayes but after he was gathered to his fathers Farre otherwise was it in the dayes of Jeremie the Prophet in Zedekiah the King Ierem. 36. who receyued not the worde by the Prophet sent with meekenesse but contemptuously rebelliously obstinately refused it and caused the roll wherein it was written in the fire to be consumed This meekenes shined in perfect beautie in the Saints Acts 13. of God in the Citie of Antioch in Pisidia who hearing Paul preaching the worde with all readinesse receyued it beseeching him to preach the same vnto them the next Sabboth whereunto the whole citie at the time appointed Acts 17. was assembled No lesse meeknesse was in the Athenians who hearing Paul willingly disputing of the resurrection of the dead howsoeuer some mocked yet with all Acts 20. humilitie and meekenesse to the worde desired they to heare him again of that matter What should we rehearse and report vnto you the meek hearing of those of Troas who with all meekenesse and promptnesse of mind heard the Apostle preach till midnight O zeale of Gods saints O meekenesse of hearing Vnlike wherunto are our people in this flourishing time of the Gospel who are wearied with one houres exercising in preaching which time seemeth so long to their heauie and dull eares that they spende most part thereof either like drowsie heades in sleeping or like carelesse persons in talking or like disdainfull men in reading other things in the meane time as if the worde preached pertained not to them or occupie themselues in other matters because they seeme wise enough alreadie will not be thought to learne of any other Or like proude persons we disdaine thinke scorne to be informed or we will heare whom we list and whom we list we will not or we will heare to carpe to catch to cauill to finde fault both with the doctour and with his doctrine Is this the meeknes of our hearing in the bright shining light of the Gospel Doth such pride of heart doth such corruption of affections doth such superfluitie of maliciousnes so mightily raigne in vs that after so many yeares learning so long time of preaching so great trauell labor vpon vs in teaching consumed we haue not learned with meeknes to heare the worde preached Ecclus. 9. Let vs now at length heare the sonne of Sirach who willeth men to be humble to heare the word of God that they may vnderstand it let vs embrace the admonition of the Apostle Iames in this place wherefore lay apart all filthinesse and superfluitie of maliciousnesse and receyue with meekenesse the word that is graffed in vs. With which maner affection if we come not to the 1. Cor. 3. preaching of the word in vaine may Paul plant or Apollo water in vaine shall the preacher preach vnto vs as we see dayly for albeit men and women are sharply reproued for their euil and cursed couetousnes their fleshly filthinesse their knowne adulteries their extreeme oppressions their blasphemous swearing their slaunderous reproches their pestilent vsuries their long retained malice their intollerable pride their new inuented and newe fangled strange deuises and pride of apparell their corruptions in their dealings their falshood in their promises their deceit in their speaches and other innumerable not only enormities but iniquities among men yet it profiteth not because they lay not aside filthinesse and superfluitie of maliciousnesse neither heare the worde of God with meeknesse as here they are commaunded This word which we ought to receiue with meekenesse is said to be ingraffed in vs because by Gods spirit moouing and inclining our hearts and by the painfull and dayly labour of his workemen in his heauenly haruest which are his ministers it is as it were inserted and taketh roote in our harts For as slippes and twigges of other trees being ingraffed bound togither wrapped about with clay and mosse or some other thing by long continuance grow and cleaue inseparably to the stockes whereinto they are graffed so the worde of God by the sappe of his spirit and by the labour of the ministers being as it were ingraffed in our hearts therein oftentimes taketh it such roote in that fruitfull ground that it is said to be graffed in vs. And as slippes or twigges if either they be set in drie
are amisse this profit and vse vve loose vvhē we heare the vvord only and doe not thereafter this vse of Gods lavve and vvord Moises commendeth vnto princes and people Deut. 7 vvho exhorting the King continually to reade and meditate in the lavve shevveth him for vvhat end he should so doe to learne to feare the Lord and not to heare and knovve alone but to keepe his commaundements This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people that they might learne to doe Deut. 31. Psal 119. and keepe the ordinances and the vvords of the lavve of God prescribed Dauid disputing of the vse and end of the lavve maketh it the reformer of our manners the directer of our pathes the line and leuell of our life and the guide of our waies to godlines Saint Paul affirmeth that all scripture is inspired from aboue and is profitable to teach 2. Tim. 3. such as are ignorant to conuince such as are repugnant to correct such as erre and wander in conuersation to instructe in righteousnes wherefore to what end to what vse to what purpose euen that thereby the man of God may be absolute perfect to euery good worke Perfectiō in righteousnes holy conuersation in life is the vse of the law and word of God As therefore the chiefe ende of sciences and humaine artes is not knowledge but action that when a thing is learned it may be put in vre and practise And as the vse and ende of morall philosophie is not to knowe only but to practise also whereunto they are vnfit which lacke experience to practise as Aristotle teacheth so the 1. lib. Ethic. c. 3. vse of Gods word which is the arte of all artes and that diuine philosophie which neither Thalis nor Pythagoras Socratet nor Plato Zeno nor Aristotle neither any other of the learned heathen haue deuised and inuēted but which we haue receiued from God himselfe is not meere knowledge to wote what to doe but practise of obedience that we may so doe in action as by hearing the word we haue learned This vse and end men then lose when they content themselues with hearing onely Which thing the Apostle here proueth by a fit similitude wherein he compareth the word of God to a glasse As the chiefe vse of the glasse is not to see our faces only but to correct our faults that there be no blemish or deformitie therein so the word of God hath this vse not to shew our selues only but to reforme our enormities that there remaine no iniquitie in vs. The word of God may well be compared to a glasse The word like a glasse Three speciall properties are in a glasse wherby the word is resembled vnto it 1 A glasse sheweth the perfecte forme of our faces with all the deformities and blemishes therein to correct them if they may be corrected So the lawe and worde of God sheweth the perfect face and fashion of sinne in vs that so farre forth as natural infimitie permitteth all blemishes may be amended for which cause Saint Paul saith that thereby we come to see sinne and by the lawe haue knowledge thereof because by the lawe is the knowledge of sinne that then being knowen we might by grace reforme Rom. 3. it 2 The glasse sheweth their owne faces which looke thereinto and not the faces of others that they might be carefull to wipe away their owne blemish and dyrty spots and not be curious in clearing of others So the lawe sheweth euery one that loketh thereinto his owne sinnes cheifely not the sinnes of his brethren so much that euerie one should be carefull of his owne life and not be too curious in the liues of others Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of Psal 14. Psal 25. Psal 86 God that he him selfe might walke therein and be reformed as in his psalmes many waies it appeareth and the Apostle exhorting all men to make triall of themselues by the word not only at the receauing of Sacraments but otherwise 1. Cor. 11 by the ministerie of the word for the proofe of their faith woulde not haue them as busie in the liues of others but as carefull of their owne to mend themselues Let euerie one examine him selfe and so let him eate of this bread and drinke of this cup And againe proue your 2. Cor. 13. selues whether you are in faith examine your selues know you not that Christ dwelleth in you except ye be reprobates the word must teach vs to see our selues and our owne infirmities and endeuour to reforme our owne blemishes of sinne and not to be curious in them searching into the liues of others before our owne be throughly reformed 3 The glasse sheweth vs our blemishes which seene we hate and with mislike wipe them away so the worde of God sheweth vs the deformitie of sinne which sinne must be hated of vs thus Gods word taught Dauid to hate his owne waies and Marie Magdalen to loth here former life This maketh the Saints of God to hare the very garments defiled with the flesh and conceyue mislike against those sinnes wherevnto in times past they were giuen These things being so the Apostle compareth the word of God to a glasse Of which comparison there are two partes or members 1 They which looke into the worde of God without endeuour or yet desire to reforme their liues thereby are like such as looke into a glasse to see themselues but not to reforme their faults or blemishes of life as soone as they are gone they forget what fashion they were of thus their peering pooring and peeping into the glasse profiteth nothing as good neuer a whit as neuer the better The looking or hearing of hypocrites is like the vaine looking into glasses of fooles Fooles looke into glasses to see themselues but not to correct any thing amisse in them so hypocrites heare the worde of God and looke into his will to see it but not to correct their maners thereby Fooles looking into glasses with perswasion of themselues that they are faire when they are deformed come therehence as wise as they went and hypocrites thinking themselues righteous when they are wicked come as wise from a Sermon as they went thither As fooles looking into glasses see not that therein that which is indeede the right side is the left and the left the right and so thinke all is well So hypocrites seeing not by the worde their disordered liues that all things are topsie turuie in them perswade themselues all is well inough and so are not profited As fooles looking into glasses thinke they see a face in deede when they see but the reflexe or turning backe of a face therefore they coll they kisse they fall in loue oftentimes with the face seene in the glasse as Nareissus did with his owne face when he behelde himselfe in the water so
you seeme religious and refraineth not his tongue from these but deceiueth his ovvne harte this mans religion is in vaine Which thing being true how many men and womens religiō is now in vaine seeing so many haue their tōgues bent and their mouthes prepared to al vanitie of speech all counterfetting with God all rashnes of iudgement al flatterie of wordes all dissimulation with men all lying to their brethren all filthines of talke all slaunderous reproach all cursed execration all blasphemie and vaine swearing But let vs which feare God know that the word of God prescribeth rules vnto our tongues and teacheth to refraine our lips from all those euils whereby our religion may be defiled and let vs euermore holde fast this exhortation of Saint Iames If any man among you seeme religious and refraineth not his tongue but deceiueth his owne heart this mans religion is in vaine Which place forbiddeth not telling of a trueth reprouing of sinne reforming of the wickednes cōfessiō of faith defence of iustice admonishing our brethren counselling our neighbours instructing the ignorant comforting the feeble minded or such like dueties of loue perfourmed by speach and talke in men But those and like vices mentioned before are here reproued whereunto who is addicted is an hypocrite and his religion is vaine and vnprofitable before God And this is the summe of this exhortation The fourth and last admonition is touching the true seruice of God and pure religion Wherein he describeth 4. Admonition certaine effects or properties of that part of religiō which most condemneth hypocrites For many bearing a countenance of religion yet neither shewe foorth the fruites of loue vnto others neither are they pure and holy in thē selues wherefore worthely to be condemned as hypocrits Which thing the Apostle here concludeth Pure religion and vndefiled before God the Father is this To visite the fatherlesse and widowes in their aduersitie and to keepe our selues vnspotted of the world as if he would say Many make fare as they were religious many sette a face on it as if they were deuout many prerend that they performe seruice vnto God yet doe they neither walke in charitie to the poor-ward neither in innocēcy towards themselues therfore they are but halting hypocrites and counterfette Christians for this is onely true religion before God to visite the fatherles and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world If wee will describe religion by her properties and effects howe it is iudged of men it consisteth in two things 1 Charitie to the poore 2 Innocencie and puritie of our owne liues so that all that is but superstition and dissimulation hypocrisie which is not testified by these two For which cause the holy Prophets the blessed Apostles our Sauiour Christ him selfe hath condemned that Religion for vaine and counterfeite which hath beene voyde of charitie and innocencie Now that the Apostle sayeth pure Religion and vndefiled before God the Father is this it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues and with others in the worlde but not with GOD and a Religion allowed and appooued with GOD though not with the worlde and this Religion is the Religion which the Saints must professe and the true Religion of God 1. Voca◠Gen. c. 3. without which all other Religion is superstition idolatrie and hypocrisie For without the seruice of the true God the Religion wherein hee delighteth euen that which seemeth vertuous and good is sinne neither can any man please God without God himselfe saith saint Ambrose For which cause our Sauiour Christ condemned Luke 16. the glorious appearaunce of Religion because it was not accepted before GOD neither agreeing thereunto but in hypocrisie in the Pharisies you are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men is abhominable before GOD. Let therefore hypocrites please themselues as much as they will yet is not their Religion the true Religion of God Wherefore to put a difference betwixt Gods true Religion and the Religion which pleaseth our selues and others the Apostle sayeth Pure Religion and vndefiled before God euen the father is this Of this pure religion there are two properties Charitie 1. propertie or effect of religion 1 Charitie therein he maketh mention but of one effect or worke of mercie visiting vnderstanding notwithstanding euerie worke effect or duetie of loue or mercie by the figure most vsuall in Scripture whereby a part is taken for the wholy as visiting for all the workes of mercie Senechdoche In like maner he specifieth and mencioneth two persons the fatherlesse and widowes meaning thereby all those our brethren and sisters which stand in need of our helpe and are to be succoured Specially the fatherlesse and widowes of whom God seemeth to haue the greater care because they are most oppressed despised wroong and thrust to the walles troden downe and kept vnder as most destitute of ayde and helpe of men in the worlde therefore by name commended in sundrie paths and dueties by almightie God in the Scripture As in the lawe Deut. 10. 18. In the Prophets Isai 1. 17. Zach. 7. 9. and 10. verse Ierem. 22. 3 the Apostle in this place Of whom not onely himselfe taketh speciall care as the princely Prophet recordeth He that is God is the father of the fatherlesse and iudge of the widowes Psal 68. euen GOD in his holy Temple and elsewhere the Lorde keepeth the straungers hee releeueth the fatherlesse Psal 146. and widowes but hee ouerthroweth the way of the wicked but also commendeth the care and defence of them to men sayeth Lactantius least any man should bee stayed and holden backe with the loue of his wife and children from sustayning death for righteousnesse Lib. 6. insti ca. 12. and for the faith of Christ but with willingnesse should suffer it knowing that he leaueth his deare vnto God from whom there shall neuer aide and succour bee wanting to them So then this place commendeth vnto vs Meaning wife and children the workes of mercie and loue to all that neede but specially towards the fatherlesse and widowes Charitie is so necessarie a propertie in religion as that where it is wanting there is not onely no true seruice of God but neither any loue of God at all abiding For the Apostle sayeth that who so hath this worldly goodes and seeth his brother haue neede and shutteth 1. Iohn 3. vp the bowels of compassion against him the loue of God abydeth not in him Saint Paul exhorteth thereunto as to a most necessarie 2. Cor. 8. effect of fayth and fruit of religion willing the Corinthians that as they abounded in euerie good worke in fayth in worde in knowledge in diligence in loue Rom. 15. so also they should abound in charitie VVhereof writing to the Church of Rome hee calleth it the fruite of
Againe we haue the faith and religion of Christ in respect of persons when wee holde that onely for true religion which hath succession of many Bishoppes confirmation of diuers Councels defence from sundry Princes continuance of many yeares regard had to these circumstances not to the trueth it selfe whereunto they must haue respect Thus might and did the lewes defend their idolatrie against the Prophet Ieremie from succession Ierem. 44. of Priestes authoritie of Princes continuance of time thus our aduersaries the Papistes by the like means measure the religion of Christ and therefore haue it in respect of persons when they rather respect the successiō of their Romish Bishoppes the consent of Councels called by themselues defence of Princes either bewitched with the entising strumpet of Babylon or ouerruled by the authoritie of the Pope himselfe Continuance of time which serueth for defence of all idolatrie and iniquitie of the heathen then the worde it selfe grounded vpon the foundation of the Prophets and Apostles Iesus Ephes 2. Christ himselfe being the head corner stone Thus haue they also the faith of Iesus Christ in respect of persons 5 What when for gaine and aduauntage wee can make the Gospell to serue mens pleasures and do apply it to mens humors which is making marchaundise of the gospel reprooued by Paul haue we not the faith of Christ 2. Cor. 2. in respect of persons 6 What when either for feare or fauour wee spare some and bitterly inueigh against others not once touching some and for the same or some lesse fault cōdemne others to the bottomlesse pitte of destruction are we not partiall in our selues and haue we not the faith of Christ in respect of persons The Apostle condemning all these but specially the first kinde exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons 4 This euill cannot stande with Christian profession the Gospell teacheth that with God is no respect of Acts 10. persons but that they all which fear God work righteousnes are accepted through the ioyfull tidings of saluation Gal. 3. by Iesus Christ in whome there is neither male nor female bonde nor free neither rich nor poore but they are all alike vnto him The sound of this Gospel went not to the rich noble honourable and mightie men of the world alone but it was preached to the poor also Hereby are we vnited into an holy brotherhood and this brother hood implyeth equalitie in this case so that the rich may not be regarded the poore neglected but the Spiritual brotherhoode is violate and broaken Through the Gospell we become all of vs members of one body each of vs 1. Cor. 12. members of each other and all members of Christ our head If then for riches honour worldly pompe we esteem and count of men and not for their vnion with Christ and their incorporation with him we fall away frō Christian religion Thus the respect of mens persons and esteming religion by outward appearance of men cannot stande with the faith of Christ which teacheth vs to embrace Christians with brotherly loue and not to regarde one with the contempt of another which as a thing vnseemely our calling repugnant to loue contrary to our profession S. Iames in his proposition condemning exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons And these are the two things in the first place in the proposition or state of this Treatise obserued the persons whom he admonisheth and the thing whereof he admonisheth My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons Now this glorious Lorde euen our Sauiour Iesus Christ who hath loued vs and geuen himselfe for vs to Ephes 5. Tit. 2. be a sacrifice of a sweete smell vnto God geue vs grace so to esteeme of our Christian brethren as that wee preferre not one to the disgrace and contempt of another but that we equally esteeming them all as bought with the bloud of the same Lambe immaculate and vndefiled may haue a right estimation and iudgement of Christian profession and that men without respect of persons walking sincerely may glorifie God of him be glorified in the life to come through our Lord Iesus Christ To whom with the father c. Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your companie a man with a gold ring and in goodly apparell and there come also a poore man in vile apparell 3 And ye haue a respect to him that weareth the gay clothing and say vnto him sit thou here in a goodly place and say vnto the poore Stande thou there or sit here vnder my footstoole 4 Are you not partiall in your selues and become iudges of euill thoughts 5 Hearken my deare brethren hath not God chosen the poore of this world that they should be rich in faith and heires of the kingdome promised to them that loue him 6 But ye haue despised the poore Do not the rich oppresse you by tyrannie and doe they not draw you before the iudgement seates 7 Doe they not blaspheme the worthie name after which ye be named 8 But if ye fulfill the roiall law according to the scripture which saith thou shalt loue thy neighbor as thy self ye do wel 9 But if ye regard the persons ye commit sinne and are rebuked of the lawe as transgressours IN these wordes and the rest to 14. verse the Apostle confirmeth that which he before proposed and proueth by two arguments that to haue the faith of Iesus Christ in respect of persons is euill The first reason is from the example of such as thus accept the persons of men the other is from the nature of the lawe of God which by this meane is transgressed The first argument is handled in these words and verses set downe In which reason frō their example which respect mēs persons there are three things to be considered 1 the example it selfe verses 2. 3. 4. 2 The euils in that example condemned which are two 1 Peruersnesse of iudgement ver 5. part 6. 2 Madnes part 6 7 verse 3 The conclusion v. 8. 9. In which there are foure things 1 What this law is 2 Why called roiall 3 What it willeth 4 How it is fulfilled The example of such as haue the saith of christ in respect of persons 1 Concerning the first the example of men thus respecting the rich with the cōtempt of the poore christian brethren thereof thus saith S. James For if there come into your companie a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment and ye haue respect to him that weareth the gay clothing say vnto him Sit here in a goodly place but say to the poore Stand there or sit here vnder my footestoole are you not partiall
in your doings and become iudges of euill thoughts The force of which place is that such as in publike assemblies and generall meetings of men preferre the rich and great men of the worlde but disdaine and reprochfully dispise the poore offende and are iudges of euil thoughts do amisse iudge and that corruptly such therefore as respect mens persons do euill respect of persons is therefore euill To preferre a rich man for his gold rings sake or for his apparels sake and to contemne the poore for his vile rayment and pouerties sake is sinne To place the rich in worshipfull place albeit vnworthie and to disdaine the poore neuer so vertuous neuer so honest neuer so godly is iniquitie be fore God and a thing by the Apostle condemned Wherein the rule of equitie is broken the law of iustice is violate which requireth that that be giuen to euerie one which appertayneth to euery one VVhich Saint Paul also expressing willeth that we giue euery one their dutie tribute to whom tribute custome to whom custome feare Rom. 13. to whome feare honour to whome honour belongeth Now to whom belongeth greater honour then to such as are vnfained professours of Iesus Christ Honour and glorie saieth Aristotle is giuen in token of vertue and what vertue is greater then religion the true faith in Iesus 1. Rethoriâ—o Christ Such therefore as are religious and professe the faith of Christ vnfainedly albeit they be pooe are they to whom honour belongeth To haue the rich in account for their wealth brauerie and the poore in coÌ„tempt for their bafenesse and beggerie is contrarie to equitie and iustice Which thing who so doth is partiall and a iudger of euill thoughts in following a false rule of difference making riches the rule of difference and deseruer of honour when riches are not but faith and religion all such are worthily condemned for that they are more moued with outward pompe then true pitie worldly countenance then Christian calling thinking saith Baeda and Vpon thiâ— place iudging within themselues that a maÌ„ is so much the better how much the richer which to thinke is great partialitie and worthie to be condemned This place taketh not away degrees of honour from men neither denieth it honour or worship to be giuen to men of honour or worshippe albeit wicked and vnworthie neither preacheth the apostle disordered confusion as the Libertines and Anabaptists in former times haue and now phantastica land vnbrideled spirites doe who would remoue degreles of honour and calling not onely out of the Church but I feare out of the common wealth also For the Scriptures haue taught vs the Prophets haue confirmed by examples our Sauiour Christ hath willed and the Apostles haue inioyned honour to be giuen euen to the idolatrous vnworthie wicked persons S. Iamet here onely teacheth not to esteeme or iudge of the faith and religion of Christ in men by their outward appearance neither in the publike meetings of Christians to reuerence honour preferre the wealthy and rich men of the world being prophane wicked with the disgracing discountenancing and disdaining of the poore which are religious as the words themselues import when to the rich men say sit here in a good and worshipfull place and to the poore sit there or sit vnder my foote-stoole which argueth disdainfull contempt of the poore brethren For if in spectacles and theatrical sights in election of officers in parliaments in assises and sessions and in al well ordered assemblies and meetings of men there is difference of men and comlinesse of persons obseured how much more in ecclesiasticall meetings and christian conuenticles ought there an order to be obserued wherof the primitiue church was carefull appointing their place for the ministers theirs for the laitie theirs for theÌ„ which were to be catechised theirs for them which were to doe penaunce and make open acknowledgement of their offences The same was ratified by counsels confirmed by fathers and for the businesse of the Churches or the reprouing of mens vices and correcting of them which fel both Tertulian and S. Ambrose writeth that there Apolog. 39. vpon 1. Tim. 5. 1. were seueral places for certaine persons assigned the shadow whereof and as it were the print and token in our Churches remaine in the seates of Bishops in consistories and such like So then all difference and degrees of men are not here forbidden but in Christian assemblies to respect the rich with the contempt and disdaine of the poore is condemned in this example As such then as preferre a man for his gold ring or gay garments but contemne the poore for his vile and miserable condition making outward pompe riches glorie when they should make soundnesse of faith the zeale of religion the sinceritie of the heart and care of Gods glorie the difference of men therein greatly offended So when we haue the faith of Christ in estimation for the persons sake and iudge of religion by riches wealth honour we offend in like maner in hauing the faith of Christ in respect of persons and by this example are here condemned By which it commeth to passe that rich men wealthie men honourable men oftentimes puft vp and swelling with pride that euery were they are regarded disdain and coÌ„temne all other thus often times vile men vnworthy prophane vngodly are exalted and those in whom vertue flourisheth faith shineth wisedome appeareth are suppressed and not regarded which is a thing intollerable in Christian profession Hereby men are partiall in themselues and become iudges of euill thoughts being euill affected in so great a matter 2 In which example the Apostle condemneth two The euils in such as respect mens persons euils 1 The peruersenesse of their iudgements which thus respect the persons of men 2 Their madnesse And for the first euill whch is the peruersnesse of their iudgement thus saith the Apostle hearken my beloued brethren hath not God chosen the poore of this worlde that they should be rich in faith and heires of the kingdome But you haue despised the poore Their iudgement is naught and peruerse who iudge contrarie vnto God this men do which honour the rich which are prophane and wicked contemne the poore which are godly For God contemneth the proud and wicked be they neuer so rich neuer so wealthie neuer so noble neuer so honourable Psal 18. 1. Pet. 5. regardeth the huÌ„ble godly be they neuer so poore neuer so miserable neuer so base of condition Thus god accounteth not of men for riches wealth honor nobilitie but for godlines faith religion and vertue then men iudging contrariwise hereunto are peruerse in iudgement That God honoureth the poore whom men contemne and despise the Apostle teacheth in that he calleth them to be rich in faith and heires of the kingdome promised vnto those which loue him To contemne the poore whom God accounteth of and to disdaine them whome God honoureth is great
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
12. ◠Cor. 12. one seuerally according to the purpose and pleasure of God In this wise if you do fulfil the royal law saith Iames you do well but if you accept persons you sinne and are become transgressours of the law for that law commandeth to loue all and disdaine none If men therefore regard the persons of men they sinne and transgresse the lawe of God And this is the first argument why wee should not haue the faith of Christ in respect of persons and the things therein contained the example of them which so doe the euils in which men in so doing commit and the conclusion Let vs beseech almightie God for his sonnes sake to remooue all partialitie of Iudgement farre from vs that neither for fauour nor for feare we honour the prophane men of the worlde to the disdaine of the brethren but that we hauing speciall care of holinesse and righteousnesse of faith and religion in our esteeming and iudging of men may so nourish and foster loue in our hearts that thereby God may be glorified who is our onely Lord and God to bee blessed for euermore Amen Iames Chap. 2. verses 10. 11. 12. 13. Sermon 11. 10 For whosoeuer shall keepe the whole lawe and yet faileth in one point he is guiltie of all 11 For he that said thou shalt not commit adulterie said also thou shalt not kill Now though thou committest none adulterie yet if thou killest thou art a transgressour of the law 12 So speake ye and so doe as they that shal be iudged by the law of libertie 13 For there shall be condemnation mercilesse to him that sheweth no mercie and mercie reioyceth agaynst condemnation THe second reason and argument why men preferring the rich to the poore with contempt do sin offend is drawne from the nature of the law of God flowing and following out of the former conclusion it is this They greatly offend the law of god who honor some ambiciously disdain other cōtemptuously this they do which honor the rich which are vile prophane wicked disdain those poor which are honest vertuous godly therfore such as respect the persons of mē esteeming faith and religion according to the outwarde appearaunce sinne and doe against the lawe of God Of which law euerie part member branch and point is so vnited and knit togither as that if we keepe all the rest and yet faile in any one as that we obserue all other partes of the lawe yet regard the outward appearance of men and so haue the faith of Iesus Christ in respect of persons we are guiltie of the whole and so transgresse the law of God Which reason in these verses is contained In the which wordes and verses containing the second argument why respecters of mens persons do sinne three things are to be noted namely 1 The proposition he that keepeth the whole law yet faileth in one point is guiltie of the whole ver 10. 2 The confirmation of the proposition he that said thou shalt not cōmit adulterie said also thou shalt not kil c. 3 The cōclusion in which are to be noted 2. things 1 The conclusion it selfe v. 12. 2 The reason of the conclusion v. 13 1 Of these three the first is the proposition the state of the matter the setting downe of the thing which is in handling and it is this Whosoeuer keepeth the whole lawe yet offendeth or fayleth in one poynt thereof hee is guiltie of all Therefore that man which keepeth all the rest of the lawe and yet respecteth the personne of the prophaine riche man and coptemneth the poore godly religious and honest is guiltie of all the whole lawe Men cutting off from the lawe what seemeth them good and keeping not the whole lawe indifferently transgresse the law and offend against it Such are they which being by Gods law charged indifferently to loue all men and count thē their neighbours and in token of loue honour some with contempt of others as men reuerencing the wealthy though they be wicked and disdaining the poore Saintes and brethren These men therefore are guiltie of the whole lawe But how is this true Surely in as much as the law is so vnited and knitte together in euery part as that who soeuer offendeth in one iote is guiltie of all in the sight of God How is he guiltie of the whole lawe that faileth but in one point or part thereof Two waies 1 Who so obserueth all the whole law yet by respecting the persons of mē offendeth against loue he is guiltie of the whole law For loue is the fulfilling of the law Who so offendeth against that which conteineth all the rest and is the accōplishment of the whole is guiltie of the whole Now the Scripture teacheth that loue is the fulfilling of the lawe Rom. 13. For this Thou shalt not committe adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnes against thy neighbour or if there bee any other law it is briefly conteined in this Thou shalt loue thy neighbour as thy selfe Our Sauiour Christ teacheth the saucie and malapert Lawier which asked him a question not to learne of him but to tempt him That on those two precepts of loue thou shalt loue the Lord thy God with al Mar. 22. thine heart with all thy soule with all thy minde and thy neighbour as thy selfe the whole law and the Prophetes dependeth Albeit then one obserue all other parts of the law yet offend against the law of loue wherein the whole law is cōprised he is become guiltie of all sinning against that which conteineth all which is loue 2 A man obseruing the whole law yet offending against one point or parte thereof is guiltie of the whole because no man can perfectly keepe any part of the lawe as it should be kept which keepeth not the whole therefore in failing in one iote of the law men faile as it were in all and are guiltie of all For all the parts and precepts of the law are so knitte and vnited together in an inseperable coniunction as that who so keepeth any one perfectly keepeth all who so offendeth against any one offendeth against all and is guiltie of all And is not this agreeable to Moses doctrine who holdeth all men vnder a bitter curse which obserue not Deut. 27. all the whole lawe of God denouncing that curse against euery particular offence which is denounced against the breach of the whole lawe and holding them vnder the same condemnation that offended against any iote of the lawe whereunto they are subiect which are guiltie of many transgressions To shew that men are counted guiltie before God of the whole law which are found faulrie in any part thereof Wherefore denouncing a curse against many particular sinnes he concludeth his terrible curse with these words Cursed is euery one that perseuereth not in all the words of this law to doe them Wherefore how so
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
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
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
also beleeue there is one God yet tremble they in desperation VVherfore then if a man shoulde describe vnto vs faith in this manner it is faith to beleeue there is one God this definition declaration or description of faith were altogether imperfect neither is this the faith wherby a man may bee saued for the deuils themselues haue as good a faith as this and yet are not saued As then it were absurde for any to say that the deuils shall be saued which no man affirmeth vnlesse hee be voide of knowledge bereft of reason enwrapped in errour doting through follie so it is no lesse absurde for men to seeke to bee saued through that faith which is common vnto the deuils also yet can not saue them which thing our Apostle here teacheth and telleth vs thou beleeuest there is one God thou doest well the deuils beleeue also and tremble To make a plaine euident and apparant difference Credere deum Credere deo Credere in deum betwixt true faith and feigned the faith of the Saints and the shadowe of faith in the wicked the holy auncient and reuerend fathers haue shewed that it is one thing to beleeue that God is and another thing to beleeue God and another thing to beleeue in God 1 To beleeue that God is is to beleeue there is a God and the same the creator and the gouernour of heauen and earth which the verie sight and view of the creatures and the frame of the worlde doth teach all Nations and people be they neuer so rude neuer so sauage neuer so barbarous as the heathen man and Oratour of the Romaines Tullie in sundrie of his bookes and 1. Lib. de natur deorum 1. Tuscul 1. de Legib. workes hath confessed And the verie deuils themselues Seeing the wonderfulnesse of his woorkes the omnipotencie of his power the incomprehensiblenesse of his wisedome the terrour and seueritie of his iudgements and the excellencie of his Maiestie are also forced will they nill they to beleeue and perswade themselues there is one God This faith then is common to the heathen and to the Saints vnto men and vnto deuils and therefore therby can we not be saued 2 To beleeue God is to beleeue Gods worde to be Psal 145. true to beleeue that God is faithfull in all his sayings and holy in all his workes Which thing albeit the wicked sometimes seeme to doe yet simplie can they not be saide to beleeue God For if they either beleeued him to be true in his promises or constant in his threatnings then would they neither so maliciously persecute vertue neither so greedilie follow after vice as experience doth teach they dayly do If they beleeued God then either the hope of heauen promised in mercie to the righteous or dreade of damnation threatned in iustice to the wicked woulde withdrawe them from wickednesse but neither the one neither the other doth perswade them therefore do they not rightly beleeue God 3 To beleeue in God is not onely to beleeue that God is neither only to beleeue all things in his holy word to be most certaine and most sure but also particularly to embrace and specially apply vnto our owne selues all the promises made by God the father in his son Iesus Christ both concerning mercie and also remission of sinnes vnto the Saints to relie rest and stay onely vppon his mightie power to haue all hope of happinesse in his onely fauour to perswade our selues of true righteousnesse release of sinne imputation of iustice eternall saluation onely through his deare sonne our Sauiour Iesus Christ the righteous who onely died for our sinnes and rose againe Rom. 4. 1. Pet. 3. Rom. 10. for our iustification who onely once suffered for vs the iust for the vniust to bring vs to God who onely is the fulfilling of the law for al that beleeue and therefore alone of god for vs made wisdome iustification sanctification 1. Cor. 1. redemption that according as it is written he that reioiceth let him reioice in the Lord. This faith who so hath from God doeth not onely beleeue God is neither alone acknowledge him as a most mightie Lorde and most iust iudge neither onely perswade himselfe generally the things in scripture contained to be true which in some sort is common both vnto men vnto deuils to the Saints and to the wicked but also doth loue God as a father full of all mercy hope in him for pardon of sinnes as in the onely fountaine of grace and goodnesse and this faith is chiefly proper vnto the Saints in whom also it bringeth forth the fruites of righteousnes that in them God in all things may be glorified through Iesus Christ To beleeue therefore that there is one God is faith more large and generall then may be accounted sounde and liuely faith whose proper marke and specifical difference is to applie the sure promises of mercie by God made vnto the Saints vnto our selues which neyther the wicked of the world neither the deuils do therefore by that their faith can they not be saued yea rather as vtterly without all hope through feare of endlesse damnation they tremble But a man might say that the faith of Gods elect seruaunts is not voide of feare for to be voide vtterly of feare is a thing most wicked Wherefore Paul hauing in many wordes noted the wickednesse of the naturall Rom. 3. and vnregenerate men setteth downe this as the full measure of their iniquitie the feare of God is not before their eyes True it is there is feare in the Saintes which God himselfe commendeth vnto vs by his Prophet to whom shall I haue respecte but to such as are poore humble Isai 66. in heart and tremble at my sayings This feare Salomon commendeth as the beginning of wisedome and Saint Prou. 1. Paul opposeth it to wicked presumption be not high minded but feare and requireth it in the Saints as a Rom. 11. marke of saluation worke out your saluation with feare and trembling This feare proceedeth from loue and Philip. 2. care we haue to please God loth in any thing to offende him as our father most mercifull most bounteous and louing not so much for feare of receyuing punishment as for care not to loose the benefite of mercie as Saint Augustine wisely hath obserued Epist 120. Honorato Mat. 25. But as for the feare and trembling of wicked men and damned spirites it is alwaies through remembrance of Gods iudgementes and their owne endles torments which in hell they shall suffer which are prepared for Satan and his Angels They feare because hee alwaies threateneth torments neuer promiseth reconcilement alvvaies appeareth rigorous neuer fauourable alvvaies dreadfull neuer amiable wherefore they carying daily in their breastes and bosomes tormenting furies which holde them day and night vnder dread of endlesse destruction when they see continually the countenaunce of God against them armed with all the weapons of
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
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
that not onely the beginning of faith but the increase and perfection therof is from him For which cause as the Apostles prayed to Christ Luke 17 who is God blessed for euer for increase of saith so S. Paul and Saint Peter ascribing the perfection establishment and consummation of all things vnto GOD haue therefore praied vnto God as plainly appeareth in their Epistles The God of peace that brought againe from Heb. 13. the dead our Lord Iesus the great Shepheard of the sheepe through the bloud of the euerlasting couenant make you perfecte in all good workes to doe his will woorking in you that which is pleasaunt in his sight thorowe Iesus Christ to whom be praise for euer and euer Amen And Saint Peter And the God of all grace which 1. Pet. 5. hath called vs vnto his eternal glorie by Christ Iesus after that ye haue suffered a little make you perfect confirme strengthen and stablish you to whom be glorie for euer and euer Thus then the beginning continuance and encrease yea the perfection and establishment of the very faith of Abraham was onely from God as the cause yet is it knowen to be perfect and declared so to be before men through workes as the Apostle witnesseth and the Scripture was fulfilled when by his obedience it did clearely appeare how truely it was written of Abraham by the Prophet Moses that Abraham beleeued and it was Gen. 15 imputed vnto him for righteousnes So that his worke is said in the Scripture to haue made the testimonie of Moses true cleare and euident that Abraham beleeued and that his faith to that word of promise that one of his owne loines and bowels should be his heire was imputed vnto him for righteousnes This being the argument of Saint James from the example of Abraham that what faith was in him the like ought to be in all Gods Saints and that as his faith was ioyned with the worke of obedience to God when occasion was ministred so ought the faith of euerie one of the children of God to be bewtified accompanied shewed foorth through good works The conclusion is inferred You see then how that a man is iustified of workes that is The conclusion made proued and knowen to men to be iust and righteous before God by workes and not by faith onely not of a colde dead bare barren fruitlesse idle faith onely such a faith as is in words when we say we haue faith though we haue no workes Of which faith hypocrites so much glorie and make boastein vaine as of that faith which is no true faith And this conclusion must agree in the same sence of tearmes wherein the example was proposed and the tearmes herein to be noted are specially two Iustified and faith Iustified in the example proposed signifieth to be knowen for iust not to be made iust Faith signifieth that bare profession whereby in words we say we haue faith and the religion of Christ Such faith was not in Abraham therefore neither is any other man by such a faith reputed for righteous And their wordes thus in the same and right sense taken the conclusion is true a man is not iustified by faith onely but by workes faith onely in wordes maketh not men to bee knowen for righteous among men but faith in workes and deedes These things thus set downe in the example of Abraham 4. Reason the fourth and last argument which faith in gods Saints is not without workes is drawne from Rahab the vittailer tauerner hostesse or harlot of Ierico whose example teacheth the same that Abrahās did that the faith of Gods Saints is not fruitlesse or void of good works for she also was iustified through workes when she receyued the messengers and sent them out another way The storie is recorded in the booke of Iosua wherein it is set downe that at what time as Iosua by the counsell and Iosua 2. commaundement of God purposed the siege and sacking of Ierico the Citie he sent before him two men to spie out and to view the land and the Citie which thing comming to the eares of the King of Ierico that there were such men come to the house of Rahab hee sent to her to send him the men she seeing that being perswaded they were the true seruants of the God of heauen earth and that the lande should bee giuen by God into their hands wherin her faith consisted she hid the men and tolde the messengers of the King that they were gone and so sent them away who being gone shee came to the spies and tolde them how their feare was vpon the inhabitants of the land therefore desired she them that as she had shewed them mercie so they would shewe he◠mercie when the Citie should be destroyed This was promised a signe and warning was giuen shee sendeth them away and so they escaped This her facte Saint Iames commendeth affirming that thereby shee also was iustified euen knowen for righteous and declared thereby to the spyes of Iosua and to all Israel The force of this place then is this as Abraham through bare and naked faith deserued not the prayse of iustice righteousnesse and iustification before men so neither did Rahab but as Abraham hauing occasion thereto shewed his fayth by his holy obedience so Rahab shewed the vnfeignednesse of her fayth by her sauing and sending away safely the messengers of Josua and so both of them were iustified before men and in the vewe of the worlde not by faith onely that is bare faith but by workes whereby their faith was shewed and made manifest In these two examples all men are contained whether Iewe or Gentile whether righteous or prophane and openly wicked Abrahams example containeth all Iewes and all men of vertue and godlinesse Rahabs example containeth all Gentiles straungers from Gods people all wicked persons which yet through the grace of GOD are planted in the Church and made members of the bodie of Christ wherein the diuersitie of the argument consisteth Thus the holie Apostle culled and picked out two most diuerse and vnlike examples the one of a man the other of a woman the one of Gods people the other of a straunger the one of one godly the other of one wicked to the ende that thereby he might teach men that none neither man nor woman neither Iewe nor Gentile neither of the people of GOD nor straunger neither godly nor wicked can bee reputed or reckened for iust and righteous before GOD in deede whose praise appeareth not in the practise of vertue and good workes by which they are shewed and knowen for righteous before men So that in none vvhat kinde or condition what people or nation what coast or countrie so euer they bee of true faith can bee void and destitute of vvorks as by these arguments novv appeareth most manifest Novve the Apostle againe repeateth the conclusion The conclusiō repeated that as the bodie voyde
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
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
vs that whosoeuer will be a friend of the world maketh himselfe the enemie of God Seeing then there is such contrarietie betwixt the loue of God and of the world as who so making friendship with the world procureth hatred with God it is meete therefore that all professed Christians should addresse themselues to the renouncing of worldly loue and seeke to holde fast the knotte of Gods loue without wauering that we may remaine his friends for euer The case therefore thus standing with men that who so seeketh the friendship of the world therby professeth hatred against God it appeareth manifestly that many men and women which professe christian religion are notwithstanding enemies vnto God For whosoeuer maketh himselfe the friende of this worlde thereby professeth himselfe or at least maketh himselfe in deed the enemie of God and most men and women seeke dayly the friendship of this world as the couetous prowde wanton persons ambitious men adulterers fornicatours vncleane persons vserers extortioners oppressours dronkards surfetters liers blasphemers slaunderers and the rest Isai 29. Iere. 12. v. 2. of the wicked route in whose mouthes God is often but he is farre from their hearts and raines Then is it euident that many euen professing godlines make themselues the enemies of God in that they strike hands and enter league with this wicked world Whom the holy Apostle therefore reproueth Ye adulterers adultresses know you not that the amitie of the world is enmitie with God Whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God This is the voice of God therefore must wee heare it it is the sonnde of the spirite of trueth therefore must we obey it it is Christ Iesus which thus reprooueth in his seruants therefore must we beleeue him And this is the reproofe of these desires and the reason wherefore they must bee auoided of the children of men because they purchase hatred with God 3. The last and thirde thing in this fourth braunch of the first part of this Chapter is a preuenting of an obiection in the fifth and sixt verses contained They might haue sayde to Saint Iames O blessed Apostle howe is it that thou in heighest against these desires so sharpely as to repute them for wicked adulterers and adultresses which seeke and followe after them are not these such as nature hath engraffed Being therefore naturall they ought not with such sharpenesse such bitternesse such vehemenice to be reproued Hereunto the Apostle answereth doe you thinke that the Scripture sayeth in vaine The spirite that dwelleth in vs lusteth after enuie But the Scripture offereth more grace and therefore sayth God resisteth the proud but giueth grace vnto the humble As who shoulde say True it is that we are giuen to these vices naturally and the Scripture confirmeth the same yet doth not this excuse vs but rather howe much more vehemently wee are by corruption of nature caried away with these things so much more diligently must wee beware of them Neither shall our labour therein be in vaine but shall receyue a full rewarde in as much as GOD resisteth the proude ambicious couetous which hunt after these desires and leaue him and also ministreth grace sendeth helpe giueth ayde to such as are humble and in true lowlinesse of minde cleaue inseparably to him Let vs a little vnfolde and rippe open the wordes where he sayeth Thinke you that the Scripture sayeth in vaine VVhat meaneth the Apostle here by the worde Scripture Surely hee may thereby meane and vnderstande some place either of the olde or of the newe Testament though the place bee not manifest neither this sentence verbatim worde for worde as it lyeth here there to bee founde so that this meaning may bee well gathered out of any place as no doubt it might Albeit then this Scripture it selfe can no where be found in holy Scripture yet seeing it may therhence be gathered it is inough and therefore he calleth it Scripture The Apostles had this libertie not only to giue out the plaine place of any Prophet or of Christ himselfe for Scripture but also that which might bee gathered out of such places they haue in their writings tendered for Scripture Acts 20. Iohn 7. 38. vnto posteritie As Saint Paul to the Ephesians at Miletum alledgeth for Christs saying this It is a blessed thing to giue rather then to receyue VVhich Scripture is not orderly written nor spoken by Christ in any place yet may it bee gathered out of diuerse places of the Scripture in effect and therefore as Scripture he alledgeth it In like maner in the Epistle to the same Church and congregation faith Saint Paul after many exhortations Ephe. 5. and arguments to perswade them to holinesse and sanctification of life therefore he saith awake thou that sleepest and stand vp from the dead and Christ shall giue you light This Scripture worde for worde is no where to be founde in any place of holy Scripture yet because it may bee gathered out of diuerse places of Jsai as out of the 9. Chapter 2. verse 26 chap. ver 19. 60 chap. ver 1. or the like either in him or other as sundrie are of sundrie opinions thereaboutes therefore hee alledgeth it for Scripture Saint James in like maner gathering this Sentence out of the Scripture though worde for worde it bee not there to bee founde alledgeth it for Scripture and so calleth it Doe you thinke that the Scripture sayeth in vaine the Spirite that dwelleth in vs lusteth after enuie This place may be gathered out of diuerse testimonies of Scriptures For it may be gathered out of Moises his booke of Genesis where it is thus written that God sawe that the wickednesse of the earth or man vpon the earth was great and the imaginations of his heart onely Gene. 6. euill continually VVhere the Prophet teacheth that man naturally is wicked and all his imaginations of heart euil therehence Iames might gather that naturally our spirite lusteth after enuie after euill things seeing the imaginations of mans heart are all euill continually It might bee gathered also out of that which after the deluge and floud God saide in his heart I will no more curse the ground for mans sake for the imagination Gene. 8. of mans heart is euill euen from his youth this also intimateth that man naturally is giuen to corrupt lusts and euill desires that therehence Saint James might say Thinke you that the Scripture sayth in vaine the spirite that dwelleth in vs lusteth after enuie Or else it may bee gathered out of Ieremie when hee sayeth The heart Iere. 17. is deceytfull aboue all things who can knowe it This in effect importeth thus much that naturally wee lust after enuie and euill things For hereby and by other testimonies is auouched that men not regenerate are caryed naturally with all force to euill Thus therefore hee answereth their obiection though these lustes bee naturall yet ought they to
Dauid the cause of his iust destruction Had Iudas the traitour learned to resist the diuell when hee put into Mat. 26. Iohn 18. his minde for lucre to betray his maister hee had not for that sinne fallen into dispaire wherein he was his owne hangman the testimonie of his euerlasting damnation If the rebels in the north not long since and the villainous traytours now of late with the traiterous conspiratours fresh in memorie had learned and endeuoured to resist the diuell when to shedde innocent blood when to depose the Lordes annnointed Elizabeth by the grace of God our soueraigne Ladie and Queene of Englande France and Ireland to bring in forraine nations to set vp a murtherer of her husband and the onely cause of many miseries and mischiefes both here and elsewhere in like manner to endeuour the vtter calamitie and finall destruction of their natiue soyle and Countrey they were by him sollicited and mooued neyther had their bodyes beene dismembred too gentle a punishment for so hainous iniquitie neither their soules endaungered to damnation as theirs were all which died in finall impenitencie Had we our selues men and women learned to resist the diuell when nowe by pride nowe by ambition nowe by couetousnesse nowe by extortion nowe by adulterie nowe by enuie nowe by one iniquitie nowe by another by him we are tempted to rebell agaynst GOD then shoulde wee not by committing these and the like sinnes so iustly open the mouthes of our Prophets and preachers to thunder out the heauie iudgement of God against vs and our Countrie neither should we be subiect to so many strange and newe diseases as the punishment of our new sinnes as raigne and abound among vs from yeare to yeare VVherefore both to auoyde manie mischiefes and miseries in our common and temporall life and also to flie the daunger of future calamitie and euerlasting damnation to come wee must euermore remember the exhortation which is giuen vs and holde fast the admonition of the Apostle Resist the diuell VVho beeing the auncient enemie of mankinde seeketh by all meanes to drawe vs from the loue and embracing of GOD and to couple vs in loue and league with himselfe therefore ought we to oppose our selues vnto him as to our mortall enemie withstand all carnall lustes all fleshly desires all wordly prouokements as the instruments of Satan that hauing peace with men without contention and performing reuerent obedience to God without rebellion we may rise vp against the deuill and in all things resist him as we are exhorted Now satan the deuill is sundry wise resisted of men How satan is resisted First by faith in Iesus Christ wherewith we armed stande fast without wauering thereby resist the assaults of satan the deuill S. Paule arming men against all spirituall 1. Cor. 16. assaults by satan and his ministers and preparing them to the spiritual battle with the deuill his members exhorteth them to stand fast in the faith wherby especially our spiritual enemies are beaten back resisted put to flight watch saith he stand fast in the faith acquite you like meÌ„ be strong S. Paul calleth faith the spirituall shield whereby Ephes 6. we are able to beare of and quench the firie dartes of the deuill therfore exhorting men to put on the whole armour of god he willeth them chiefly to take vnto them the shield of faith that thereby they may quench the firie dartes of the deuill The Apostle Peter preparing vs and 1. Pet. 5. 1. Iohn 5. 4 12. Reu. 11. arming vs against satan willeth vs to resist him by faith be sober saith he and watch for your aduersary the deuill goeth about seeking whom he may deuoure whom resist stedfast in the faith For which cause S. Augustine attribubuteth Lib. 3. c. 20 de lib. ar bitrio S. Basil in psal 32. this effect vnto faith that it vanquished ouercommeth and resisteth the deuill S. Basill vpon Psalm 32. What man is able to wage warre with the deuill vnles he flie to the helpe of the Captaine of the hoste therehence therefore through our faith in him wee wounde and thrust through our enemie When â—atan then assaulteth with any temptation there is no way better to resist him then by trusting perfectly in the grace of God vvhich is 1. Pet. 1. brought vnto vs by the reuelation of Iesus Christ and to be assured that seeing we are marked with the seale of Eph. 4. 2. Corin. 1. Iohn 10. the spirite for the sheepe of Christ therefore we cannot be plucked out of his handes that sith our names are written in the booke of life therefore vve cannot perish for euer by the temptation of Satan that in asmuch as we are chosen by God and predestinate from euerlasting Rom. 8. of the meere fauour of God to be conformable to the image of Christ therefore no creature in heauen aboue or in earth beneath nor in any infernall place no not Satan himselfe shal be able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope this persuasion of our faith this certaintie of our saluation if we hold out before satan without wauering we shall in his temptations resist him and thus by faith is he resisted 2. As we resist him by faith so also we resist him by prayer when in our manifolde temptations we flie by prayer vnto God for succour against the deuill our auncient enemie when in the midst of the greatest assaultes of satan we runne for strength vnto God who is the defence the protectour shielde and deliuerie of his people and by whom all they which trust in him do not onely treade downe men their enemies but satan himselfe the aduersarie of all the sonnes of God by which meanes the assaultes of satan are expelled This way of resisting the Mat. 6. deuill our Sauiour Christ commendeth vnto men when he willeth vs among other things to pray for deliuerance from all euill and temptations of the enemie lead vs not into temptations but deliuer vs from euill Saint Paul setting downe the partes of our spirituall Eph. 6. armour which beyng put on and first girte and buckled about vs we shal be able to withstande our aduersarie the deuill after the girding of our loynes with veritie the putting on the brest plate of righteousnesse and the shooing of our feete with the preparation of the Gospell of peace and the taking in hande of the shielde of faith the helmet of saluation the sworde of the spirite which is the worde of GOD he ioyneth vnto all these prayer wherevvith satan is also repelled And experience teacheth the saints of God that if vvhen they are assaulted by satan they giue themselues incoÌ„tinently to praier then is the deuill foorthwith repelled and resisted For God is neare to those that call vpon him and will fulfill the desire of them that feare him and deliuer them vvherefore when
the 1. Pet. 5. name of the Lord thy God in vaine for he will not holde him giltlesse that taketh his name in vaine If hee tempt Exod. 20. vs to vsurie drawe out this sword of the spirit this word of God it is written thou shalt not geue to vsurie vnto thy Deut. 23. brother vsurie of money vsurie of meate or of any thing which is put to vsurie which who so doeth shall not dwell in the Lords tabernacle nor rest vpon his holy mountain Psal 15. If we be tempted to deceite and sraudulent dealing let vs resist by this it is written let no man oppresse or deceaue 1. Thess 4. his brother in bargaining for the Lord is a iudge of such things If he moue vs to dronkennes remember it is written 1. Cor. 6 the dronkard shall not inherite the kingdome of God and of Christ If he moue vs to disloyaltie and disobedience to Princes let vs resist him with that of Paul let euerie 1. Cor. 6 Rom. 13. soule be subiect to the higher powers for there is no power but of God and who so resisteth power resisteth the ordinance of God and shall receaue vnto themselues condemnation If he sollicite vs to vnnaturalnes to our parents let vs driue him back and say it is written honour Exod. 20. Ephes 6. thy father and thy mother that thy daies may be long vp pon the land which the Lord thy God geueth thee If hee moue vs to slaunder and backbiting if he moue vs to bribery corruption if he moue vs to false iudgement if he moue vs to filthie talke and ribaldrie if hee moue vs to wastfulnes and prodigalitie finally to what sinne or iniquitie soeuer he moueth vs we must resist him with this we are by God commaunded the contrarie And thus shall we haue him alwaies at a bay thus shal we keep him still at swords point and thus shall we resist him that hee hurt vs not 5 To conclude this our enemie is resisted by the aide of Gods spirite and by the presence of his power whereby we subdue our enemies therefore are we exhorted to be strong in the Lord in the power of his might therefore is the spirite of power the spirite of might the Ephes 6. Luke 10. 18. Isai 11. spirite of wisdome the spirite of strength the spirit of fortitude the spirite of boldnes promised the Church that by the help thereof not onely our mortall enemies but our ghostly aduersaries might be resisted By these or the like waies ought al the saints of god to oppose themselues to Sathan and resist the deuill as they are admonished thus should Adam and Euah thus should the men of the first world thus should the Sodomites thus should the Israelites thus should Dauid thus should Salomon thus should the Iewes thus should Judas haue resisted when by satā they were solicited and stirred vp to wickednes thus finally must all Gods seruants resist him if they will perfourme true submission vnto God Very well therefore admonisheth S. Cyprian fol. 196. de zelo liuore 3 The precept and the contrarie being thus sette downe the thirde thing in this former part of duetie is the reason of the contrarie why wee shoulde oppose our selues vnto Sathan and set our selues to resist him Which reason is drawen from hope of victorie if we thus and by al meanes resist him then he flieth from vs then is he put to flight repelled and put back Resist the deuill and hee will flie from you that they may put Sathan to flight and triumph victoriouslie ouer him men ought by all meanes to resist him Sathan the deuill is of a dastardlie and cowardlie nature fierce and furious against the fearefull but flieth away from such as withstand and resist him Saint Barnard 1. Epistle saith to this purpose truely of him The enemie more willingly pursueth thee flying thē sustaineth thee resisting more audaciouslie and boldly followeth at the back then resisteth to the face Wherefore he may very worthely be compared and resembled to the Crocodile who as it is Crocodile affirmed flieth away when a man turneth boldely vnto him but followeth very fiercely when he is not resisted So Sathan that olde dragon that cruell crocodile flieth when he is resisted but followeth vs hardly when we geue place vnto him Seeing men to withstande him by strong faith earnest praier true holines the sword of Gods Spirite which is the word of God and by the aide of the power and Spirite of God he flieth wherefore wee hauing this hope of victorie ouer him we ought to be encouraged to resist him But how is this true that if we resist the deuill hee flieth from vs when daily experience teacheth the contrarie See we not that where he is withstood yet not long after he renueth his battle and giueth a new attempt and assault against vs I answere that albeit the deuill be infatigable and neuer wearied albeit in one battle put to flight hee renue his assaults and prepare new temptations for vs yet so often as he tempteth and setteth vpon vs if wee thus resiste him he shal flie from vs and we in al temptatiōs shall haue the vpper and better hand of him He is therfore like a malicious professed enemie who oftentimes put to the soile and ouercome driuen See Luk. 4. 13 out of the field and put to flight yet so long as he liueth he is alwaies rising and resisting daiely preparing newe force to geue a fresh battle Euen so Sathan bearing a tyrannous hatred and malicious minde against the sonnes of God by whom through Gods resisting grace repelled and driuen back often yet euer anon renueth his battle and geueth new assaults vnto vs. Neitheir is his subtiltie altogether vnlike the order of Players who hauing for a time spoken for a time again voyde the Stage goe out disguize thēselues change their apparel so at length come in again as if they were others so satan somtimes leaueth the stage of tēptations and departeth from vs for a season in the meane time hee 2. Cor. 11. disguiseth himselfe and changeth as it were his apparell transformeth himselfe euen as it were into an angel of light and entreth the place againe as if he were some other and then plaieth a new part and prize to deceiue vs. Finally as the beast Camelion turneth it selfe into all Camelion formes and fashions so this great beast the deuill and satanas changeth himselfe into a thousand shapes tenne thousand fashions with all wilines falshoode lying wonders all craftines and spirituall wickednes in high places assaulting and assailing men to drawe them to iniquitie In all which conflicts the Apostle exhorteth vs to resiste him To which endeuour he promiseth assured victorie resist the deuill and he shall flee from you This must be our comfort in this dangerous skirmige this must be our encouragement in this
from whome he had both commaundement and courage for the fighting of the Lordes battailes After whose death and the manifolde battailes hee had with Kings and Countreys the people came to the Lord to enquire who should succeede him as their captaine to Iudges 1. fight against the nations and hee appointed Iudah captaine ouer them Dauid the valiant warriour confesseth in sundrie Psalmes that his warrely prowis and fortitude Psal 18. was from the Lorde therefore hee cryeth out in the Lordes prayse I will loue thee dearely O Lorde my strength the Lord is my rocke and my fortresse and hee that deliuereth me my God and my strength in him will I trust my shielde the horne of my saluation and my refuge To like purpose in another place Through thee Psal 44. saith he to God we thrust backe our enemies and in thy name shall we tread downe those that rise vp against vs. Finally he breaketh out and praiseth God Blessed be the Psal 144. Lord my strength which teacheth my hands to fight and my fingers to battaile he is my goodnesse and my fortresse my tower and my deliuerer my shield and in him I wil trust whch subdueth my people vnder me Which had beene great impietie in the princely Prophet had warres beene altogether vnlawfull Salomon the diuine and heauenly Eccles. 3. preacher affirmeth that there is a time for all things a mong other things he sayth there is a time for peace and a time for warre Nowe we knowe there is no time for wicked things if warre were wicked and euill there were no time for it 2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets in the time of the olde Testament but also the new Testament confirmeth the same to bee as lawfull vnder the Gospell VVhen Iohn Baptist preached and infourmed all Luke 3. states and degrees of men in their dueties when the soldiours asked him vvhat they should do he biddeth them not forsake their calling as a thing vnlawfull but sheweth how it might be vsed aright oppresse no man saith he and be content with your wages Whereupon Saint Augustine thus concludeth whom he willeth to be content with their wages he willeth not Epist. 5. Marcellino Mat. 8. to leaue their warfare When our Sauiour was besought to heale the Centurions seruaunt vvhich vvas a man of vvarre the gouernour of a hundreth soldiours he neyther disdained his person neyther condemned his calling nor denied his suite but cōmended his faith without any more ado vvhich he would not haue done had the calling beene vnlawfull Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the wordes of life yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius When there was a greate conspiracie against Paul of more then fourtie which sought his life he was contented through the ayd Act. 23. of armed souldiours to be brought safely to Cesaria and so deliuered from the rage of his enemies which eyther he would neuer haue done or if through feare hee had done yet it should and would eyther by Luke in the storie or by himselfe in some place haue beene confessed to haue bene euill done vvere vvarres vnlavvfull altogether The author to the Hebrewes commending the most holy men and Saints of God as for other many excellent Heb. 11. effectes of faith so also that through faith they subdued kingdomes wrought righteousnesse obtained the promises stoppeth the mouthes of Lions quenched the violence of fire escaped the edge of the sworde of weake were made strōg waxed violent in battle turned to flight the armies of the aliants If to waxe stronge in battle to subdue kingdomes and putte to flight the armies of the aliants be praise-worthie hovv then can vvarres bee but lavvfull 3. Tributes are certaine contributions made by the people and giuen to the Prince to defend them by warre if occasion serued whereof beyng demaundeth his iudgement whether it were lavvfull to giue it or no our Sauiour Mat. 22. willed tribute to be giuen to Cesar the Emperour and himselfe for himselfe and his traine paid it as Saint Mat. 17. Rom. 13. Matthew recordeth Saint Paul exhorteth the Christian subiectes to the paying of tribute as parte of their subiection and obedience vvilling that custome be payed to whom custome and tribute bee paid to whom tribute belongeth 4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull Saint Cyprian in his Epistles saith of vvarre When 2. Lib. epist 2. priuate men shedde bloud it is sinne and a great faulte but when it is publikely done it is a vertue wherein he counteth priuate reuenge and thereby shedding of mans bloud haynous murther but waging lawfull warres he reputeth as a singular vertue Saint Augustine in sundry places as in his Epistles to Epist 5. 48. to Bonifa a warrier others and also in that which he writeth to Bonifacius a warrier sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke mariage riches and such like so neyther hath it taken away the vse of lavvfull warres without which no common-wealth can bee preserued the lavvfulnesse vvhereof the examples of Abraham Moses Josuah Dauid the godly Centurions in the gospell and infinite the like shevv most euidently 5. Conditions in vvarres required that they may be lavvfull though there might many be assigned yet I suppose that these be the chiefest 1. That no warres be vndertaken but by the authoritie of the King Prince Emperour or other chiefe officer and gouernour in the common-wealth so that warres without his appointment are not lawful warres but vprores rebellions and ciuill seditions vtterly condemned Thus Core Dathan and Abiram rising vp against Moses Absolon Num. 16. 2. Kings 15 taking sworde in hande against Dauid his naturall father Adoniah against Salomon Basha Zimrie Shallum and 1. Kings 1. the seruants of Ammon the king not armed by the authoritie of their princes but against them are thus condemned Brutur and Cassius and such like of their owne heads arming themselues against their common-weales and countries haue bene condemned as seditious persons 2. Warres also must be vvaged and vndertaken for defence of religion of publike peace of the state of the countrie and the safetie of the common-wealth and people committed vnto princes for the suppressing of wicked malefactours and the lavvfull defence of loyall subiectes Saint Augustine therefore vvriteth thus to Boniface Augustine to Bonif. 48. Epist the vvarrier all thinges are quiet and husht vvhen vvarres are vvaged for they are not vndertaken of desire to rule or for crueltie but for studie of peace that the godly may be supported and the vvicked punished which endes euen the very Heathen respected For Homer bringeth in Hector exhorting his souldiers Homer Ili to
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
in respect of persons BEfore wee come to the particular discourse of these words it may seeme conuenient that wee both rippe vp the whole Chapter and also see the coherēce and dependence thereof with the former This Chapter as in the table appeareth may be deuided into two places The first is against respect of persons when the poore being honest and godly are neglected contemned and disdained in respect of the rich and wealthie of the worlde which is against charitie proceeding from a true faith which admitteth no such respect of persons in the faith and religion of Christ The second is concerning good works which in the saints of god are ioyned with faith in Iesus Christ Whereof faith voide altogether is vaine dead and fruitlesse The first place is from the first verse to the fourteenth and consisteth of two particular and special brāches The first is the proposition conteyned in the first verse The seconde the proofe and confirmation of the proposition This proofe conteyneth two reasons the first from the example of such as doe thus respect mens persons wherein three things are noted 1 The example it selfe 2. 3. 4. verses 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons 5. 6. 7. verses 3 The conclusion 8. 9. verses The second reason and argument of proofe is from the nature of the law which law they transgresse which haue the faith of Iesus Christ in respect of persons And in this second reason there are also three things to be obserued 1 The proposition verse 10. 2 The confirmation verse 11. 3 The conclusion verses 12. 13. And this is the summe of the first part of this Chapter The second part of the Chapter is touching good works which as signes testimonies fruits effects of our faith are therunto to bee ioyned in the Saints of God In which part there are three things set downe 1 The proposition and state of the treatise verse 14. 2 The proofe conteining foure reasons arguments The one from a similitude 15. 16. 17. 18. Another from an absurditie which might grow verse 19. 3. From Abrahams example 20. 21. 22. 23. 4. From Rahabs example verse 25. 3 The conclusion which is first made verse 24. thē againe repeated verse 26. And this is the summe of this second part And in these two the whole Chapter is consumed and spent This being the resolution of the Chapter wee must also see how it hangeth with the former The dependence and coherence with the former chapter then is this Saint Iames in the first Chapter from the 21. verse to the ende gaue out certaine admonitions and as it were exhortations which as fruites or effects flowed and rose out of the word of God whereby we are regenerate as that we ought to receiue the word with meeknes that we must be doers of the worde not hearers onely that the worde of God reformeth and brideleth our tongues and speach that true religion and pure seruing of God consisteth in charitie and innocencie of life These foure proposed in the first Chapter in this place the Apostle addeth the fifth which is concerning respect of persons which must not be in the religion and profession of the faith of Christ Which is from the first to the fourteenth verse And 6. admonition which is touching good works to be ioyned with faith from 14. to the end And these hang very well with the former treatise For if true religion and vndefiled before God consist of two things as in ver 27. of the former Chapter appeareth in charitie and innocencie and respect of persons being against charitie and carelesnes of doing well against innocencie the Apostle very conueniently falleth into the discourse of these things And thus this Chapter hangeth very well together with the other and hath a necessarie dependence therewith And as religion consisteth in charitie first then in innocencie of life so the apostle first forewarneth of that which is contrarie to charitie and loue namely respect of persons Secondly of that which is contrary vnto innocencie carelesnes of good workes and vertue the fruites of faith and religion These things being thus premised the first place or part of this Chapter is concerning respecte of persons which cannot stand with Christian religion nor charitie 5. Admonition And it is the fifth admonition geuen by the Apostle In 1. part of this Chapter which I haue noted two things 1 The proposition 2 The confirmation The former of these two that is the proposition is conteined in the first verse set down vnto you Wherein I obserue Two thinges Namely 1. The persons whom he admonisheth the Saints or the brethren 2. The thing whereof he admonisheth that they haue not the faith of Christ in respect of persons 1 The persons whom Saint Iames admonisheth here are the brethren to whom he geueth this attribute and calleth them by the name of brethren which thing hee doeth very conuemently in as much as in the discourse he is to admonish them of a duetie of loue whereunto they ought to be the more prompt in that they are brethren therefore saith he My brethren 1 Brethren in holy Scriptures are sundry waies taken 1 They are tearmed brethren which are of the stock of Adam of whom as of one stock and bloud the whole world and all mankind was made therefore in a generall acception and taking of brethren all men in the Acts 17. whole world are brethren Thus the poore and the riche the noble and the base botne the wise and the foolish the learned and the ignorant the master and his seruant the Soueraigne and the Subiect the teacher and the scholer the Prince and the people are brethren 2 More narrowly and properly they are called brethren who come of the same patents who haue the same father and mother or at the least one of them as Cain and Abell were brethren properly and fully to whome Seth Gen. 4. after the death of Abell was also brother for they were the sonnes of Adam and Euah the same parents Ismael Gen. 25. Gen. 30. 35. Isaac hauing Abraham for their father were brethren though the children of diuers mothers Iacob and Esau being the sonnes of Isaac and Rebecca were brethren Ioseph and Beniamin the two sonnes of Iacob by Rachel were properly brethren in as much as they had both the same father and same mother also And they which haue the same parents either both or one at the least are called Gen. 13. naturall brethren because they drawe their beginning and naturall birth from one fountain and from the same parents 3 Besides these after the manner of the Hebrewes they are called brethren who come of one line and race albeit in diuers degrees So the Hebrewes called their cousins and kinsmen brethren as Abraham to appease stay the debate and strife betwixt his heardmen and Lots his nephew