praise of God Herence is it that Saint Paul teacheth the Saintes Rom. 7. that they are freed from the law to serue God in the newnesse of the Spirite and not in the oldnes of the letter Whom afterwards he exhorteth to walke not after the flesh but after the Spirit and thereby to mortifie the lusts of the flesh that they might liue Faith in these is the Rom. 8. 13 good tree which bringeth foorth good fruite in some thirtie in some sixtie in some an hundred fold without which the grace of Christ is voide the holy Ghost queanched the Spirite of sanctification expelled iustification in vaine profession fruitlesse and faith dead according vnto Mat. 7. this doctrine Euen so faith if it haue no workes is dead in it selfe which is the application of his similitude whereby he prooueth faith without good workes to preuayle nothing After the similitude and the application thereof in the next and third place followeth an ironicall and mocking preuenting of an obiection set downe of purpose by the Apostle against those hypocrites and counterfet professours which so much brag and boast of faith when as they haue no good workes at all in them they might saye to James What say you of vs haue wee no faith doe not we protest that we beleue in God Is our faith a dead faith also Therunto the Apostle answereth with their iust reproofe and mockage Some man may say that is euerie man may thus conuict thee of hypocrisie and beat downe thine intollerable pride and insolency thou hast the faith and I haue workes Shew me thy faith out of thy workes and I will shewe thee my faith by my workes Let a man say he hath faith yet hath no workes he may be iustly reproued for his hypocrisie for faith must be shewed by workes as the cause is shewed by his effect the effectes of faith are workes Good workes you haue none to auouch the vnfeinednes of your faith therefore haue you indeede no true faith For if you haue faith shew it by your works as I will shewe you my faith by my workes If you cannot shewe your faith by your works then are you hypocrites bragging of faith when you haue none Thus therefore may euery man beate downe your glorious boasting and the pride of your hearts Thou hast faith I haue works shewe mee thy faith by thy workes and I will shewe thee my faith by my works The force of this place is that faith is an internall thing and habite of the minde impressed and imprinted in our hearts by the finger of God and the power of his spirite and therefore being a qualitie of the minde cannot be knowen or made manifest but onely by workes as the signes and effects thereof For as other gifts and qualities of the minde as wisdome knowledge and learning are not perceiued in men but by speach practise working or other like effects whereby these qualities are expressed and vttered foorth euen so faith lyeng hidden secretely in the minde is not knowen but by good works as fruites proceeding from it And as the goodnes of the tree whose sappe in winter season lieth lowe in the roote is not knowen but when in the Spring time it first geueth sappe to euery branch then buddeth blassometh and finally in her due time bringeth foorth fruite So faith lieth cloased in our breastes and bosomes and is not knowen but by budding blossoming and bringing foorth good workes in vs the liuely fruites of righteousnesse in some thirtie in others sixtie in some an hundred folde This S. Jameâ— knew wherefore to beate downe the insolencie pride of these hypocrites with mocking reproofe he saith Some man might say thou hast the faith and I haue works shew me thy faith by thy workes and I will shewe thee my faith by my works Hereby if we cannot shewe our faith it is fruitlesse it is dead it is barren for the inward affection is shewed by the outward action and the outwarde action sheweth of what nature or qualitie the inwarde affection is Our Sauiour would his outwarde actions to bee the witnesses of his pure affection wherefore he saith to the John 5. Iewes The works which the Father hath geuen mee to finish the same workes which I doe beare witnesse of mee Iohn 13. that the Father sent me To like purpose willeth hee his to embrace loue that thereby they might be knowen to be his Disciples by louing one another Mat. 7. In another place deciphering and discouering false Prophets whose hypocrisie lyeth secretelye couered in Sheepes cloathing when within they are rauening and deuouring wolues he would their inward and secrete disposition to be knowen by their outward actions therefore he Ge. n 22 saith By their fruites you shall know them The promptnes and obedience of Abrahams minde was made apparant by his outward actions Euery inward habite of the minde must by outwarde signes and tokens be made manifest Faith therefore being a qualitie of the minde must appeare either sound or counterfet by works Gal. 5. proceeding from it therefore worketh it through loue as Saint Paul affirmeth And Saint Iames thus much signifieth by these works Shew me thy faith by thy workes and I will shewe thee my faith by my works If therfore we wil make our election sure and certaine if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes 4. grace of Christ to be in vs effectuall if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite to the day of redemption if we will make it knowen that we are inwardly moued by the holy Ghost Finally if we will approue our faith for true and liuely faith in Iesus Christ then must we be studious zealous of good works that thereby our faith may be shewed least we incurre most iust reprehension and for our hypocrisie bee worthely thus mocked Shew me thy faith by thy workes and I will shewe thee my faith by thy workes Herence it then appeareth that good workes are tokens and argumentes of mens faith Whereby it may be knowen whether they haue true faith in Iesus Christ or not If workes declare our faith what shall we say of the workes of the Infidels and mis-beleeuing heathen whose workes were most glorious most vvorthie most excellent in the sight of men What shal be said of the vvorkes of the proud Pharisies halting hypocrites vvhose vvorkes are often to the vievv of men more vvorthy and more precious then the vvorks of the very Saints Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith What shall vve say to the vvorks of men before their iustification Can they shevve faith being before and vvithout faith To these it may be ansvvered that no vvorkes vvhether vvithout faith as in Infidels and hypocrites or before faith as in the Saints before iustification can be accounted or called good Many
things are done of many men which haue the shevve and outvvard appearance of goodnes yet proceeding not from faith vvhereby they are sanctified neither from the same causes neither after the same manner neither to the same end Whence hovv and vvhereunto the vvorkes of the Saints come are done and tende they are farre from good vvorkes So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God and the vvorkes of heathenish people Phylosophers as betvvixt siluer and tinne golde and copper vvhich are like yet not the same The vvorkes of the heathen come from the lavv and force of nature only vvhich is corrupt and vitiate they are attained vnto by vse custome and exercise continuall their ende is credite glory renoume and estimation in the vvorlde But the vvorkes of Christians proceede from faith grovve of loue spring out of the knovvledge of the Gospell tend to the profite of our brethren and the glorie of God These mens vvorks shevve foorth and testifie their faith but not the vvorkes of the heathen Pharisies or hypocrites vvhose vvorks are not good neither please God Faith maketh not only our selues but all other things Heb. 11. vvhich vve doe vvith the good liking of God to be accepted and pleasant before him Frō vvhich fountaine vvhat soeuer flovveth not cannot please him For vvithout faith it is impossible to please God And be our vvorkes neuer so braue or beautifull in our ovvne eyes neuer so glittering and glorious in the sight of others yet if they come Rom. 14. not from faith they are not only nothing but naught also because vvhatsoeuer is not of faith is sinne Saint Augustine therfore disputing against the Pharisaicall Contra duas Epist Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians saith very well Our religion discerneth the iust from the vniust not by the law of works but by the law of faith without which faith whatsoeuer seem good works are sinnes and turned into sinnes The workes therefore of the heathen Pharisies and hypocrites are not to be reputed for good yea all works which are either before or without faith are not good as Tertullian Apol. 39. 46. Saint Augustine in the place cited vpon Psal 31. 67. in his booke of the Citie of God chap. 20. against Iulian lib. 4. chap. 8. of grace and free will chapter 7. to Sixtus in his Epistles Epist 105. and other places infinite sheweth Who to Honoratus and to Sixtus and in his booke of the spirite and letter chap. 26. affirmeth that Epist 120. 105. no works are good but in that they folow iustification by faith through which they are reputed onely for good Wherence then it may be apparant that all workes shewe not ne argue true faith neither is it here the mind and meaning of the Apostle to conclude in this manner Workes shew faith therefore all workes shewe faith Or thus Good workes shew and argue faith therefore euerie one that hath works apparantly good hath therefore true faith But his scope and drift is to shew that where there is true faith in deede there cannot be but good works will appeare and follow and that men boast of faith in voine whose faith is not accompanied with good works christian actions Seeing that there is no good tree but in due time bringeth foorth her fruite in conuenient measure Whereof in summer time destitute it is accounted naught dead fruitlesses and rotten Which good workes as they haue shewe and do testifie of our faith so that men gather probablie hee hath works therefore faith but necessarilie from the negatiue which here is respected chiefly he hath no works therfore no true and liuely faith So are these works counted for good and reckned pleasant vnto GOD not for their owne sake but for the faiths sake wherence the budde spring out and issue Moses therfore to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice putteth Abell with his faith first then afterward his sacrifice when he saith God had respect to Abell and his sacrifice to shew that because God accepted Abels faith therefore he respected the sacrifice proceding from him and not the man or his faith for the sacrifice Saint Gregorie thereof in a certaine place speaketh to the same purpose In the iudgement of almightie God there is regarde Grego had not so much what is done or giuen as of whō and how Herence is it that God is said to haue looked vnto Abell and his gift For Moses being about to say God looked vnto Abels gift he setteth downe carefully before That God looked vnto Abell By which thing it is manifestly shewed not that the offerer hath pleased for his gift but the gift for the geuer pleased God For this cause the gifts of the wicked please not God because they come from them with whō God is not pleased Thus workes are good in respect of mens faith whereby they are accepted with fauour before God and are such tokens of our faith as without which wee boast in vaine of faith Which thing in this place the apostle geuing vs to vnderstand with a mocking quippe beating downe the vayne pride of hypocrites saith But some man might say euery man might thus mock thee thou hast the faith and I haue works shewe me thy faith by thy workes and I will shewe thee my faith by my works And this is the first reason why true faith cānot be with out works which reason is from a similitude wherof and of the other things in that reason The similitude it selfe the application and the mocking and ironicall preoccupating and preuenting of the obiection This is sufficient to be spoken The second reason why iustifiing faith cannot bee 2. Reason without good works is drawen from an absurditie if that faith which is without workes be that true faith wherby we are iustified then the deuils might bee iustified for they haue a bare faith to beleeue there is a God albeit they applie not themselues obediently to walke in his commandements But it were an absurd thing to say the deuils be iustified for because they are not iustified therfore they tremble at the iudgements of God whereby it appeareth that their faith is not true nor sufficient Now to boast of such a faith as is common to deuils what vanitie what follie what absurditie is it This reason the Apostle in these words expresseth Thou beleeuest there is one GOD thou doest well the deuils also beleeue it and tremble It were an absurd thing to say the deuils are iustified yet if thy faith be but a bare faith in worde without workes in tongue without trueth in shewe without substance they may as well be iustified and saued as thou by thy like faith maist be saued but by such faith which is destitute and voide of the workes of true sanctification the deuils cannot be iustified therefore neither cāst thou O
deade without workes Which thing Saint Iames to insinuate giue vs to vnderstād he breaketh forth into these words but wilt thou vnderstande O thou vaine man that the faith which is without workes is deade was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar Wherein first let vs with Illericus see the annotation and obseruation or note of Cardinall Caiatan one of the Romish clergy vpon these wordes wilt thou vnderstand O thou vaine man that faith which is without works is Cardinall Caietane deade Marke reader saith he that James meaneth not that faith without workes is deade because it is manifest that we are iustified by faith euen without workes as appeareth by infants baptized and in olde folke also baptized and forthwith deceasing and dying but he meaneth faith without workes that is faith refusing to worke is deade vaine and not able to iustifie Thus euen one of their owne who would herence conclude the necessitie of workes in the matter of iustification spoke that same which we all speake and defende and for which wee are wrongfully condemned of them that faith which is not prepared to doe well when occasion is offered but then refuseth to worke is deade and profiteth nothing for as much as true faith worketh alwaies when matter occasion and opportunitie is offered through loue as Saint Paul auoucheth This sence of Saint James if the Romanistes Gal. 5. would holde if not with vs yet with their owne Cardinall there should remaine out of this place no controuersie at all betwixte vs and them in the matter of iustification This foretold the words of the Apostle are plaine the storie euident the matter manifest therefore a briefe and pataphrasticall running ouer them may bee sufficient Wilt thou vnderstand saith he ô thou vaine man that faith without workes is dead Faith in men iustified destitute of workes or as Caietane saith refusing to doe well when occasion is offered is dead indeede for that all the Saints shewe foorth their faith in the practise of workes and vertue The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith without the fruites of righteousnesse emptie or vaine borowing his similitude from barrelles or other like vessels which the emptier they be the more they doe sounde and rumble so likewise these men the voider they are of true faith the more they prate and prattle therof the lesse substance they haue of sound religion the greater shewe and sound they geue and therefore may bee well called vaine or emptie Was not Abraham our Father iustified when he offered Gen 17. Gen. 18. his sonne Isaac vpon the Altar was he not iustified through workes Moses recordeth that when Abraham had obteined a Sonne according to the promise which was made vnto him by God both when he talked with Abraham and gaue him circumcision the seale of the couenant and also in the day of the destruction of Sodom and Gomorrha he was commaunded to goe to the mount Gen. 22. Moriah and there to offer vp that Sonne whom GOD had witnessed should be his heire and in whom all the nations of the world should be blessed Which thing Abraham willingly obeying causeth his Asse to be sadled wood to be prepared fire and a knife to be in a readines and the next morning he and his sonne and two of his seruantes tooke their iourney towardes the mount Moriah there to offer vp Isaac Abraham a farre off seeing the place commaunded his seruants to stay laide the wood vpon Isaac tooke the knife and fire in his owne handes and so with his Sonne came to the place which the Lord appointed Where hee taketh and bindeth his sonne hee stretcheth out his hande for the knife to haue cut his throate This his obedience the Lord seeing sendeth his Angell stayeth Abraham from touching the childe and saith vnto him Now I know that thou fearest God in that thou hast not spared thy sonne for my sake This was the worke of Abraham whereby he made manifest and declared his liuely faith for which work S. James saith he was iustified that is knowen to be iust This his faith wrought with his workes and was effectuall and fruitfull through his obedience and through that worke of his obedience was his faith made perfecte declared to be sound shewed to be true knowen to be liuely and acceptable before God and man Who the more he by his obedience shewed his faith the more was his faith thereby knowen to be perfect not that his faith or any mans faith in this world can be perfect and absolute 1. Cor. 13. on euery part For we haue here no gift in the highest degree of perfection which may not daylie be increased and all men must learne in humilitie of their Spirites dailie to praie with the most holy Apostles Lord increase our faith But in as much as by good workes our faith Luke 17. daily riseth and groweth to greater measure of perfection and is daily more and more thereby confirmed and knowen to be perfect as the more often the tree bringeth foorth fruit the more plainly is it knowen to be good it is called perfect That Saint James here saith of Abrahams faith that it was made perfect by workes wee may not therence conclude that the beginning and first rising and springing vp of faith is from God but the consummation and perfection thereof from our selues and our own works For what were this but intollerable pride in ascribing the lesse to God the greater to our selues the beginning of good to him the consummation and accomplishment to our selues to chalenge and arrogate praise vnto our workes and to derogate from his glorie where against the Princely Prophet Dauid prayeth when he saith Not Psal 115. vnto vs ô Lord nor vnto vs but vnto thy name geue the praise For were the beginnings from God but the perfection in our works then looke how much more excellent the perfection and ende of euery thing is then the beginning and the consummation of faith then the entrance or inchoation thereof so much more praise shoulde belong to vs then to God himselfe Which thing to desire were great vngodlines to attempt were horrible pride boldly to chalenge were not onely shamefull presumption but the full measure of all iniquitie Wherefore let vs learne a better profession and ascribe all in all vnto God who both beginneth and also maketh perfect whatsoeuer is perfect in vs hee it is that Philip. 2 worketh in vs both to will and also to perfourme according to his good pleasure From whom we haue all 2. Cor. 3 our sufficiencie who of our selues as of our selues are not able to thinke a good thought much lesse to make perfecte any thing in our selues but all our sufficiencie is from God from whom euery good and euerie perfecte Iames 1. gift proceedeth as from the father of lights So
of 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
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
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
haue a speciall regarde to their tongues bee warie and charie ouer their lippes circumspect and carefull to keepe the doore of their mouthes VVherein of all men is most easily offence committed So that to bridle our tongues to moderate our mouths to keepe our lippes to guide our woordes with discretion is a rare point of perfection and a great steppe to excellent vertue Howe good a thing howe great perfection howe rare a vertue it is not to stumble in the tongue neither to offend in worde Sirach perceyued when he pronounceth Ecclus. 14. him blessed which hath not offended in the wordes of his mouth when he auoucheth that the man which Ecclus. 19. refrayneth his tongue is able to liue with a disordered and troublesom man which is a great matter and that hee which hateth babling shall haue lesse euill VVhich thing to doe hee reputeth as a poynt of perfect wisedome and the contrarie a signe of doting follie wherefore hee sayeth A wise man will holde his tongue till he haue oportunitie but a foole and trifler regardeth no Ecclus. 20. time To refraine and bridle the tongue is singular perfection to launch and lauish out wordes lewdly is condemnable Prou. 17. folly For a man of wisedome sayth Salomon spareth his wordes and he that vnderstandeth is of an excellent spirite Saint Paul exhorting the Saintes of â—phe 4. God to growe to all perfection in Christian vertue and loue as a poynt and part of this perfection commendeth the moderation of the tongue by teaching them to abstaine from al corrupt speach and communication that none such proceede out of their mouthes but that which is good and gracious and bringeth profite vnto the hearers And more particularly entreating of the Ephe. 5. same matter not long after that the Saintes in workes and wordes might be blamelesse before the Lord hee aduiseth them that neither fornication neither couetousnesse bee once named among them as it becommeth Saints neither filthinesse neither foolish talking neither ieasting which are not comelie but rather giuing of thankes The verie heathen seeing by the verie light of nature howe excellent a thing it is and of how great perfection wisely to gouerne the tongue haue commended moderation and silence as a crowne of glorie babling and prating vnbrideled and disordered garrulitie haue they condemned as a great mischiefe among men Euripides the Poet therefore saide wisely comely silence is the crowne of a man but pratling and much Euripides speach hath neuer good in it Yea is hurtfull to conuersation and Citie Faustus saieth that as there is nothing Pastus better then a brideled tongue so is there nothing worse then a tongue vngouerned which alwayes beareth daungerous and deadly poison with sweete honie Zeno reckening Zeno. it a singular poynt of perfection to guide his tongue absented himselfe therefore from banquets least through wine and the prouocation of other men he might happily haue fallen in his talke One of the Philosophers whether this or another I nowe remember not counting it a most rare thing to keepe silence and refraine the tongue that a man fall not therein beeing asked of certaine Legates what they shoulde say of him to their maister and King answered that he was a man which could keepe silence Cato the wise man sayeth that hee is next vnto GOD that with reason can rule his tongue wherevnto Cato the Apostle in his proposition here subscribing affirmeth that that man is perfect which falleth not in worde Therefore Pambus as it is in the Tripertite historie lib. 8. cap. 1. being desirous to learne a Psalme and hearing the first verse of the 39. Psalme where the Propher sayeth I thought I would take heede to my wayes that I offend not with my tongue would heare no more saying If I can in deed performe this this one verse is sufficient And when hee which had taught him that verse blamed him that in sixe moneths he came not vnto him hee answered that in deede hee had not fulfilled that verse And liuing long after beeing demaunded of a familiar friende if hee had learned his verse hee answered hardly saith hee haue I fulfilled it in fortie and nine yeares It is a thing worthie praise in anger to keepe our hands from fighting in hatred to withhold our feet from shedding of bloud in abuÌ„dance of delicate fare to bridle our affections and appetites from riotous lust in companie of lewde women to keepe our selues from carnall desire in plentie of wealth to refraine from couetousnesse in great prosperitie to be farre from pride but the falling by the tongue being so easie the way therof so slipperie not to fall in tongue and wordes is a vertue so rare a thing so seldome seene as that Sirach counteth Ecclus. 19. it most maruellous when he sayth Who is he that falleth not in his tongue And Saint Iames esteemeth it as great perfection when he sayth Hee that falleth not in his tongue and worde is a perfect man and able to bridle all the bodie which is the proposition and state of this second place 2 The proposition premised and set downe before in the next place foloweth the tractation or handling therof The handling or tractation which is double 1 From the profits of the brideled tongue 2 From the euils of the vnbrideled tongue 1 From the profites and commodities of brideled tongues great good and singular profite groweth and riseth vnto men by moderation of the tongue and no small matters are compassed and brought to passe thereby as by the two similitudes and comparisons of the Apostle here appeareth For to shewe what great matters may bee done by moderation of tongue the Apostle compareth in to the bridle or bitte of an horse Like as the bitte is but a little thing in comparison of an horse yet it guideth and ruleth the strongest horse that is and maketh him followe the will of the rider Euen so the tongue is but a small matter in the bodie of man yet it being gouerned with discretion gouerneth the whole body Wee put bittes saith Saint Iames into the mouthes of horses that they should obey vs and thereby we turne about their whole bodie Which comparison it may be he borowed out of the Prophet Dauid who exhorteth men not to be like horses and mules which haue no vnderstanding Psal 32. whose mouthes we binde and holde with bit and bridle least they fall vpon vs. By both which places it appeareth that horses are guided by the bitte and bridle at the pleasure of the rider Hereby the horse is taught to runne and to stay to turne and to winde to leape and to fling out to stand vp and karere to scoure out to retire geue back and what els soeuer the valiant warriour or skilfull rider lusteth yet is there not a stronger beast almost then the sturdie steede Notwithstanding his great strength hee is turned and tost with the bitte
dovvne and abasing our selues before God vvorke our glory and our lifting vp by him it is reason sufficient thereunto to moue vs cast dovvne your selues before God and he vvill lift you vp Novv God exalteth and lifteth vp such as cast dovvne How God lifteth the lowly themselues before his diuine maiestie diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld in so much as come life come death come sword come famine come plague come persecution come peril come nakednes come prosperitie come aduersitie come sicknes come health come wealth come woe these are lifted vp in heart with comfort from God So they which caste downe themselues haue the Spirite of God in all distresse to comfort them and so are they exalted by God 2 God also lifteth vp those who cast downe themselues and humble themselues before him by sending theÌ„ deliuerance and riddance from their troubles wherewith Gen. 41. they were afflicted So Ioseph submitting himselfe and casting downe himselfe in all Christian duetifulnes to God was therefore lifted vp by God and deliuered God speaking Esah 17. by his Prophet of the deliuerance of the Church and Saints which cast downe themselues in dutifull maner and were also low and contemned in the world affirmeth that as he would bring downe the high tree the proude so would he by deliuerance exalt and lift vp his seruant the low tree and the tree cast down in the world The Prophet Dauid entreating of the lifting vp of the Psal 149. Saints by deliuerance from their trouble sayeth The Lord hath pleasure in his people he will make the meeke glorious by deliuerance Thus lift he vp Jacob who in Gen. 3. 32. the humilitie of his minde cast downe himselfe before God when he kept him from the iniuries of Laban and from the crueltie of Esau his brother Thus did God lift vp Dauid whome he deliuered out of infinite troubles Thus did God lift vp Hezechiah when hee deliuered him from Sennacherib the king of Assiriah Thus lift he vp many of his deare Saints when hee rid them from their miseries and afflictions whereunto they were subiect Thus he lifteth vs vp dayly nowe deliuering vs from troubles at home now from troubles abroade now from troubles by sea and nowe by land nowe by straungers now by our domesticall and houshold people nowe by professed enemies nowe by counterfeit friends intended Hereof haue we examples innumerable hereof haue we experience in other in our selues thus God Almightie lifteth them vp by deliuerance from their troubles who humble and cast downe themselues before him Whereof neuer people nor nation hath had greater experience and An. 158â— triall then we of England nowe presently haue whome the Lorde hath deliuered by his owne hand from immenent daunger and present perill of the proude Spaniards who with determinate purpose and full resolution to haue inuaded our Countrie and subdued our Nation came with bloudie mindes prepared tortures with a mightie nauie with long preparation with helpe of manieprinces but the Lorde hath deliuered this humble and despised land and hath lodged their shippes in the bottome of the sea and sent their dead carkesses partly into this land partly into Scotland partly into Ireland partly into other Countreys to proclaime what accesse their diuelish and desperate attempte hath had 3 Neither thus onely but God aduaunceth them vp to great honour who in the humilitie of their heart humbled themselues before him When Dauid humbled himselfe before the Lorde and counted himselfe vnworthie 1. Kings 18. of that honour to be the kinges sonne in lawe the Lord not onely aduaunced him thereunto but made him to reigne and rule in the steade of Saul the wicked king of Israel When Moses was appointed by God to doe a Exod. 3. message to Pharaoh he in humilitie refusing it was therefore exalted to bee the prince and captaine of his people Daniel humble in minde and cast downe before the Lord Daniel 1. 2. 3. was by him exalted to great glorie euen to be the chiefe and ouerseer of all the princes of the prouinces of Babylon Psal 113. 1. Kings 2. And thus we see it true both that Dauid and also Anna the mother of Samuel song that the Lord raiseth vp the poore and meeke out of the dung-hill to set him among his princes and to inherite the seate of glorie 4 Finally God lifteth vp those which prostrate and cast downe themselues before him by exalting them in the ende to the glorious kingdome of his sonne euen to the eternall kingdome of heauen Which our Sauiour Christ promiseth to such as are truely humble Blessed Matt. 5. saith he are they which are humble in spirite for theirs is the kingdome of heauen To this kingdome they are in due time exalted who prostrate and cast downe themselues before God And as Christ humbling himselfe before God was therefore highly exalted by him farre aboue Philip. 2. Ephes 1. all principalities and powers and euerie name that is named not in earth onely but in heauen also euen so doth our most gracious God highly exalt and lift vp such as in meekenesse of their hearts in humilitie of their spirites in lowlinesse of their mindes cast downe themselues before him These in fine he crowned with eternall glorie and immortalitie these hee raiseth vp together maketh theÌ„ to reigne with Christ in heauenly places to these he promiseth his eternal kingdome of gorie there to rule reigne with the Saints for euer according to the doctrine of the Apostle cast downe your selues before God and he will lift you vp Now the Lord for his mercie giue vs this grace that we may in all things humble our selues and prostrate our selues before him and be by him exalted And the God of peace which brought againe from the dead our Lorde Iesus Christ the greate shepheard of the sheepe by the bloud of the euerlasting couenaunt make vs perfect in all good workes to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom bee praise for euer and euer Amen Iames Chap. 4. verses 11. 12. Sermon 21. verse 11. Speake not euill one of another brethren he that speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art not an obseruer of the law but a Iudge 12 There is one lawe giuer which is able to saue and to destroy who art thou that iudgest another man â— part THese wordes and the rest to the end containe the fourth and laste parte of this Chapter which is touching the remoouing of two euils and mischiefes which grow of pride Whereof the one is reproch and speaking euill of our brethren the other is the vaine confidence of men whereby they rashly determine long â—wo euils
follow in the other two Apostles which may not be Another reason is This Writer maketh not mention so oftentimes of the merites of Christ as other Apostles doe therfore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle For all the Apostles were sent to preach Christ remission of sinnes by his death The answere hereunto is not hard He maketh memorable mention of Chtist and his profession calling him our glorious Cap. 2. Lord whose faith and religion he counselleth to be without respect of persons And for his parte his endeuour was in this place to root out securitie and hypocrisie out of the heartes of men who with a bare name of faith deceiued flattered them selues against which fond perswasion and vaine ostentation of faith the Apostle bending himselfe could not so often mention the merits of Christ as others did who hauing to doe with others which professed not Christ altogether almost entreat of his death merites and redemption as hauing more matter ministred to labour in doctrine then S. Iames had who against carnall professors and counterfetting hypocrites frameth his stile and spendeth his labour to that purpose A third reason moueth them hereof to doubt This Author Chap. 2. 3 cyteth say they the story of Abraham to proue iustification by works which S. Paul to the Romanes Galathians citeth for iustification by faith Thus seemeth this Author to preach coÌ„trary to Paul whose doctrine is plaine that we are iustified by grace freely without the workes of the lawe euen by faith in Christ Iesu This may thus be repelled These Apostles spake not in the same sence of faith and iustification but S. Paul of true faith S. Iames of couÌ„terfet faith S. Paul of iustification by faith before God Saint Iames of being knowen to be iustified which is before men by good works therfore they are not contrary Neither this onely but they dealt with diuers persons S. Paul with them which ascribing too much to their works derogated from faith in Iesus Christ Against whom Paul disputing proueth that iustification before God is by faith onely in Christ vnto which purpose works auaile nothing Saint Iames dealt with men quite contrary affected euen such as boasting to much of their bare faith neglected the study of good works so slept in the cradle of securitie wherfore S. Iames to rouse and rayse them affirmeth that bare faith neglecting and not regarding good works is dead and profiteth nothing because works are as testimonies and fruites of our faith whereby it is knowen to be either dead or liuely as the tree is manifest by the fruites thereof Euen as Abraham being before God iustified yet by his works shewed his faith wherby he was knowen to be righteous and thereby so reputed of men and therto citeth he faithfully the story of Abraham not to prooue that by his works he was iustified before god but to shew that his faith was fruitful in all good works to the glory of God and that by his works he was knowen to men to be righteous and so the Scripture fulfilled Abraham beleeued and it was imputed vnto him for righteousnes So that there is sweet melody and a ioyfull harmonie betwixt these Apostles in that that S. Iames in the second chapter teacheth that which almost in euery Epistle Paul preached that men must not professe religion in word onely as hypocrites do but by good works beautify their calling that their coÌ„uersatioÌ„ may be answerable correspondeÌ„t to their profession so God in al things glorified through Iesus Christ S. Iames then saw the pestilent hypocrisie of men who like the olde Philosophers could speake welof vertue but would not perform that theÌ„selues which they gaue in precept â—culans â—tions vnto others as Tully coÌ„plaineth so these could talke much of faith but would doe neuer a whit thereafter therfore bendeth himself wholly against theÌ„ as in the discourse appeareth agreeable to the scripture So then if al things be truly weyed circumstances duely considered it may appear that this epistle is most catholick so that neither of the author neither of the autority ought men to dout but as coÌ„moÌ„ly so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ 2 The writer being Iames the holy Apostle it followeth that we consider his profession and calling wherof the place it selfe teacheth vs in that he is called a seruant of God and of Iesus Christ Seruants as Saint Augustine sheweth in the Latine tongue were so called because such as by right of war might haue beene slayne were reserued and kepte Lib. 19 c. 15. ciuitate Dei aliue and so called and named seruants a seruando from sauing The kinds whereof if we wil consider as may serue to this purpose I suppose they be two One kinde of seruants which are so by condition as borne by nature caught in warre bought with money of which there were not a fewe in the daies of Christ and his Apostles of such Iohn 8. our sauiour might seem to haue spoken when making difference betwixt the sonne of a man and his seruant which he applieth to the cursed Iewes which were the seruantes of sinne He saith the seruant abideth not in the house for euer but the sonne abideth for euer Saint Paul of this seruitude speaketh both exhorting him that was by conditioÌ„ 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes 6. 1. Pet. 2. a seruant in that condition to continue without grudging and also exhorting seruants to be obedient to them which were their bodily masters Whereunto Saint Peter also exhorteth When the Apostles speake of seruants by condition euen such as were borne in captiuitie or such as were taken in warres or finally such as were bought with mony and were their slaues seruants to whoÌ„ they belonged but of such S. Iames speaketh nothing here 2 There is another kinde of seruants which are seruants by profession calling who offer their seruice vnto God and his sonne Iesus Christ our Lord which are also of two sorts Men are the seruants of God either generally eyther particularly Generally they are all the seruantes of Iesus Christ whosoeuer professe his religion and promise their seruice vnto him in the generall calling of a Christian Thus bond and free male and female young and olde rich and poore prince and people wise and foolish learned and ignorant base borne and honourable one and another euen all such as professe the religion of God and of Christ are his seruants Samuel being a childe before 1. Kings 3. fore he serued in the place of a Prophet being called by God was taught to say by Ely the priest Speake Lord thy seruant heareth Iob in sinceritie professing the religioÌ„ of God is called Job 1 2. 42. the Lords seruant Dauid not yet aduaÌ„ced vnto the kingdome but persecuted by Saul and in danger in the
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
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
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
men is to be shewed and knowen for righteous or as Saint Augustine saith To bring to passe that one be knowen Of the spirite letter c. 26. and reputed for iust and righteous as in the Gospell the Pharisie falsly perswading himselfe of righteousnesse sought to haue iustified himselfe that is brought to passe Luke 18. that he might haue beene reputed for iust by fasting paying of tithes geuing of almes and such like works which he did Thus the Scribes and Pharisies by their pretended workes and shewe of godlines by the outward appearance and actions which they did in the knowledge and sight of men thereby before men sought to bee reputed estemed and reckoned for righteous Which being done Luke 16. in singular and notable hypocrisie our Sauiour worthelie and sharply inueyeth against them Ye are they which iustifie your selues before men How by their workes and outward life But God knoweth your heartes for that which is highly esteemed among men is abhominable in the sight of God Seeing there is a double iustifying one before God through faith alone the other before men onely through workes of which kinde speaketh Saint James he speaketh of being iustified before men not before God which thing shall appeare euidently 1 Out of the storie it selfe wherin it is recorded that Gen. 22. when Abraham was ready to haue slaine his sonne the angell of God restrained him and helde his hand and saide to Abraham Doe nothing vnto him for now I knowe that thou fearest God for that for my sake thou hast not spared thine onely sonne In that the Angel saith now I knowe So other fathers So Dionisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God as if then onely he knewe but of the knowledge of men novv I know now I make knowen to men and so doeth S. Augustine expound it This Angell was God for it is said that for the Angels sake he spared not his sonne now I knovv thou fearest God in that for my sake thou hast not spared thine onely sonne Godly Abraham was not ready for any Angels sake but for Gods sake to haue offered This angell being God and God knowing all thinges from all eternitie it could not bee vnderstoode of his knowledge but of the knowledge of men who by Abrahams obedience whereunto hee was stirred vp by the commaundements of God were now assured and certified that hee was truely righteous Seeing then it appeareth that the very storie it selfe hath relatiō specially to the iustifying and being reputed for righteousnesse in the sight of men not of God Saint Iames alleadging it must speake in the same sence as the storie it selfe doeth of iustification that is of iustification before men not before God 2 Moreouer S. Iames could not say in that actiō that was done which long before that time was not done only but also opēly witnessed But Abrahā before God was iustified before and he had the testimonie of Moses who said that he beleeued God and that was imputed reckoned for righteousnesse Now this promise for beleuing Gen. 22. whereof he was reckoned for righteous was made thirtie yeares before he offered vp his sonne If hee were righteous before God thirtie yeares before his sacrifice hovve could his sacrifice be cause of his righteousnesse Then seeing Iames saith that he was iustified by that obedience and he were before God iustified thirty yeares before then can he not be vnderstoode of iustificatiō before God but of being iustified before men The like reason Rom. 4. from the circumstance of time S. Paul vseth Who speaking of the same righteousnesse of Abraham before God saith That hee was counted for righteous before hee was circumcised But he offered vp his sonne long after his circumcision For when he was commaunded to be circumcised hee receaued but the promise onely of Isaac and afterwarde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated and the destruction of Sodome and Gomorrha beeeing past and hee hauing dwelt a time in Gerar receaued the promise made vnto him in the twentie chapter of Genesis it is recorded that GOD visited Sarah and shee did beare him a Sonne and they called his name Isaac Who then being borne growing vp and being now about thirteene yeares olde his father was by God commaunded to offer him vp in Mounte Morah By the circūstāce of time Abrahā being proued to haue beene speake of diuers works Saint Thomas their holy Doctour expounding those wordes His faith wrought with his workes and by the workes his faith was made perfect saith Faith wrought through workes that is faith whereby he was iustified before led and brought him vnto the workes and by workes namely following faith was his faith made perfect that is augmented declared and shewed Thus he also affirmeth that Iames spoke of workes Heb. 11. following faith The authour of the Epistle to the Hebrewes shewing that that obedience and sacrifice of Abraham was a worke following faith ascribeth and applieth it to faith saith that Abraham by faith offered Isaac vp If therefore S. James speake of works following faith as he must needes doe alleadging this example which as the trueth is in God as it is also confessed both by Thomas and the ordinarie Glosse also then can he not speake of iustification before God for that cannot be accomplished by workes following faith and iustification 4 Finally we must diligently consider and carefullie Acts 15. Philip. 3. Gal. 3. 5. Rom. 4. weigh with what people hearers and persons these two had to deale withall S. Paul as appeareth in many places of the new Testament had to do with such as perswaded men that vnlesse they obserued the lawe of Moses they could not be saued whom he confuteth out of the law it selfe out of the Prophets Dauid Abacuk others out of the Gospell and true ende and vse both of it and of the lawe of Moses to which purpose hee setteth downe a doctrine quite contrarie thereunto that men are iustified by faith in Iesus Christ without the works of the lavv of Moses To the establishing of which assertion affirmāce and opinion the Epistle to the Romanes Galathians Ephesians and Philippians seemeth to haue beene penned and written In processe of time this assured doctrine was wroong and wrested by some gathering that it was not needefull for such as by faith in Iesus Christ were iustified to be followers of good workes but that to beleeue onlie barelie without care of holy conuersation was sufficient Which to preuent as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners so S. Iames seeing the carnall professors greatly to abuse the gospell to the libertie and loosenes of the flesh in this Epistle encountreth with them testifying and protesting to all mē that faith in men pretending iustification without works is but as a dead carkas And thus hee writeth not against Paul but
with him against such as peruerted his doctrine and abused their libertie and free iustification to the wātonnesse of the flesh as men now do also who hearing iustification by faith onely thinke themselues thereby discharged and set at libertie from the practise of holines which is their errour in that they conceiue not that as we are freely iustified before God through faith without the helpe or respect of our works so are we knowen to be iust by workes before men whereby God for his mercie is glorified and therefore ought to be perfourmed of vs. Thus Paul disputeth against those which attributed too much to works as helping causes of saluation Saint Iames reasoneth against such as making too vile account of workes vtterly neglected them S. Paul had to doe with pharisaical hypocrites who swelled with the pride of their owne workes and righteousnes S. Iames with Epicuricall professours who boasting themselues of their historicall and bare faith and profession refuse to bring foorth the fruites of righteousnesse Seeing then these two speake of diuers kindes of faith seeing they speake in diuers sence of iustification seeing they speake of works diuersly and contend finally against diuers persons seeing Paul establisheth true Christian liuely faith S. James condemneth bare fruitelesse idle faith Seeing Paul speaketh of our iustification with God Iames how we are knowen for righteous before men Seeing Paul speaketh of works before faith denying them for causes of saluatiō Iames of works following faith allowing them for effects and fruites therof Seeing Paul denieth good works to goe before men to be iustified S. Iames confesseth them to follow men being iustified Seeing Paul contēdeth against such as too much preferred works S. James against those which too much neglected them therefore no controuersie but a perfect consent and harmonie in their doctrine Whereby it appeareth more cleare I hope then the Sunne at noon day how shamelesly our aduersaries abuse this place against free iustification by faith for the establishing of workes as causes of saluation and iustification with God And thus much of faith and works the cause and the effects necessarilie ioyned together in all those that are iustified in Iesus Christ To whom with the Father and the holy Ghost three persons in Trinitie one eternal and euerliuing God in Vnitie be rendered all praise dominion and maiestie now and for euer Amen The Analysis or resolution of the thirde Chapter of Saint Iames. 3. Chapter of S. Iames hath three partes 1 Is of not vsurping authoritie to iudge censure other men rigorously v. 1. and part of the second wherein there are two things 1 The exhortation it selfe Brethren be not many masters verse 1. 2 The reason thereof and it is double 1 From the iudgement of God vers 1. 2 From our owne imbecilitie ver 2. 2 Is of refraining the tongue From 2. ver to 13. vers Wherein two things are handled Namely 1 The proposition of the place verse 2. and part of 3. 2 The handling tractatiō which is double partly 1 From the profits thereof sette down in two similitudes 3. 4. part 5. ver 1 Of horses 2 Of the rudder of a ship 2 From the euils 1 Generally 2 part 5. v. 1. to 6 2 Particularly 2. part 6 7. to 13. 3 Is concerning gentlenes mekenesse of wisedome 13. to the end In which discourse 4. things are handled 1 An exhortation to gentlenes and and meekenesse of wisedome v. 13. 2 An opposing of the contrarie which is contention v. 14. 3 A distingnishing of wisdom wherby the doore and gate is shut to manie euils and mischiefes v. 15. 16. 17. 4 A reason from reward why gentlenesse and meekenesse of wisedome is to be followed v. 18. THE THIRD CHAP. OF S. IAMES THE FIRST VERSE AND PART OF THE SECOND THE XIIII SERMON 1 My brethren bee not manie maisters knowing that wee shall receyue the greater condemnation 2 For in manie things we sinne all THIS thirde Chapter of Saint James as by the Analysis and resolution appeareth contayneth three places or principall matters The first is Let no man vsurpe authoritie ambiciously to iudge and censure his brother in sharpenesse and rigour of iudgement in the first and part of the second verse contayned In which there are two things to bee noted 1 The exhortation it selfe My brethren bee not manie maisters 2 The reasons of the exhortation first from the iudgement of GOD secondly from our owne imbecilitie and weakenesse who our selues in manie things offending we ought not to be too seuere and rigorous against others The seconde place of this Chapter is concerning the gouernement and refrayning of the tongue beginning from the latter part of the seconde verse and continued to the thirteenth verse hereof In which part there are two things 1 The proposition it selfe 2 part 2. verse If anie man sinne not in his tongue or in worde he is a perfect man and able to bridle the whole bodie 2 The tractation and handling of the matter concerning the tongue which is double first from the commodities of moderating the tongue which Saint Iames expresseth by two similitudes the one of horses who are gouerned by the bitte and cheeke of the bridle 3. v. Then by the similitude of a Shippe which is guided by the sterne or rudder 4. 5. v. Then he handleth the matter of moderating the tongue from the euils of the tongue which hee setteth downe first generally in the seconde part of the fourth verse and in the first part of the sixt then particularly from the seconde part of the sixt verse to the thirteenth verse wherein he noteth three particular euils of the tongue 1 That it defileth the whole bodie 2 That it is a thing vntameable and vnbrideled 3 That it is reprochful contumelious and giuen to cursed bittereesse The thirde part and place is from the thirteenth verse to the ende concerning gentlenesse and meekenesse of wisedome In which discourse foure things are touched 1 An exhortation to meekenesse verse 13. 2 The opposition of the contrarie which is contention condemned and spoken against by the Apostle verse 14. 3 The distinguishing of wisedome which is either earthly or heauenly by the which the way to manifolde mischiefes is precluded and shutte vp 15. 16. and 17. verses 4 The last is a reason drawne from rewarde why the Saints of GOD shoulde embrace and followe meekenesse of wisedome verse 18. Because such as are peaceable gentle and meeke shall in the haruest of the worlde reape the fruites of righteousnesse which they haue sowen in peace And this is the Anatomic of this place or chapter These wordes in the first and part of the second verse of this third Chapter concerne the first part and place which is of not vsurping ambicious authoritie to iudge and censure the brethren sharpely and rigorously and why wee should not so doe as shall appeare 1. And part of the 2 ver 3. of S. Iames being concerning not vsurping
sinnes of the wicked rich men for which their calamitie is threatened are three 1. Their iniurious and fraudulent detaining of the wages of their Reapers and haruest seruants 2. Their sensua litie which standâ—eh in these 3. 1. Pleasure 2. Wantonnes 3. Banquetting and riotousnes 3. Their crueltie which in two thinges appeareth In 1 Condemning the righteous 2 Slaying them when as they resist not 1 The first sinne and euill condemned in these wicked rich 1. Sinne in the wicked men with whom and against whom Saint Iames dealeth and for which so sharpe a sentence of so iust condemnation is geuen out against them is their fraudulent detaining of their hirelinges wages whereof hee geueth speciall example in their haruest labourers such as reaped their fieldes who helping them to get and gather in their graine and corne into their barnes and bringing in the increase of their land for them whereon they liued Yet for so needefull and necessarie so painefull and profitable a worke they were vnrewarded and their wages deteined by fraud from them no doubt an extream point of euill dealing And vnder this particular example the holy Ghost conteyneth all iniurious dealing with their seruants either in this kinde or in any other kinde whatsoeuer The greatnesse of their sinne the Apostle amplifieth in most effectual manner Behold saith he the hire of the labourers which haue reaped your fieldes which is by you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 1. Saith he beholde Of which speach there are diuers vses Sometimes it is vsed in cases of ioy and reioycing as when Christ the Prince of peace and eternall Mat. 21. glorie shoulde come into the citie of Ierusalem to the great ioy of all such as receaued him the Euangelist citing the words of Zacharie the Prophet saith Go tell the daughter of Sion beholde thy king commeth vnto thee Zach. 9. meeke and sitting vpon an Asse and a colte the fole of an Asse vsed to the yoke Sometimes it is vsed for a greater euidence certaintie of a thing Saint Iude citing the wordes of Enoch the seuenth from Adam for a great euidence and certaintie Iude v. 14 of the Lords comming to iudge the worlde vseth this phrase of speach Behold the Lord commeth with thousands of his Saints to geue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruel speaches which wicked sinners haue spoaken against him In like manner in this place to assure Iob. 4. 18. Reuel 7 them that their wickednes was certainlie gone vp into the eares of the Lorde the Apostle breaketh out in this manner Behold the hire of the labourers which haue reaped your fieldes which is of you kept backe by fraude crieth and the cries of them which haue reaped are entred into the eares of the Lord of hostes Sometimes it is vsed to moue attention vnto a thing spoken and this is familiar in the Prophetes in our Sauiour and the apostles also sometimes to this purpose vsed The Prophet Nahum prophecying of the peace which Nahum 1. Iuda should enioy by the death of Sennacherib the king of the Assyrians to moue them to greater attention thereunto as it may be thought he saith Beholde vppon the mountaines the feete of him that declareth and publisheth peach And Abacuk prophecying of the strange plagues Abacuk 1. calamities which shoulde befall the people for their shamefull iniquitie and contempt of Gods worde to stir them vp to greater attention thereunto as I suppose hee crieth out Behold among the heathen and regard and wonder and maruaile for I will worke a worke in your daies you will not beleeue it though it be told vnto you And may not the princely Prophet Dauid be thought in Psal 133. this sence to haue vsed this word when he commending peace loue and vnitie among men saith Beholde how good and pleasant a thing it is brethren to dwell together in vnitie Sometimes it is vsed in strange and wonderfull things which rarely are heard or seene as Jsai intreating Isai 7. of the strange and extraordinarie rare and wonderfull manner of Christes conception in this wise expresseth it Behold a virgine shall conceaue and beare a sonne and they shall call his name Emmanuel Our Apostle as wondering at the harde dealing of the wicked may not amisse in this sence be thought to vse it Behold the hire of your labourers which reaped c. as a thing therefore either most certaine that the crie of their seruants were entred vnto the eares of God or a thing to bee wondred at that any would be so hearde hearted as to defraude their labourers of their hier the Apostle breaketh out and saith beholde the hire of your labourers c. 2 The hire of those laubourers which reaped their fieldes was detained this amplifieth their wickednes To detame the wages of any labourour who by the toyle and moyle of his bodie and in the sweate of his face eateth his breade connot be but agreat sinne but to denie them their wages by whom our fieldes are reaped our corne and graine got and gathered in to our garners the fruites of our Landes safly brought into our barnes and houses whereof we our wiues children and famylies doe liue the surplus whereof wee turne to the encreasing of our riches is no doute a greuious and most haynous sinne before God therefore the Apostle leauing other seruants whom no dout they defrauded in like manner rehearseth those in whose iniurie their iniquitie most manyfestly appeareth Wherefore he saith beholde the hire of your labourers which haue reaped your fieldes whose wages by you is helde backe through fraude crieth 3 The wages of their hired seruantes was by fraude kept backe to detaine and holde backe the wages of the hierling and seruante which for his lyuing worketh with men is an euill and sinne by the lawe and worde of God forbidden Whereof the Lorde by his seruante Moyses admonished Leuit. 19. the people of Israel to which purpose they had commaundement from the mouth of God that the wages of the hierling should not rest nor remaine with them till the morning intymating that as euery one had done his worke so he should receaue his wages which by the Deut. 24. masters shoulde in nowise bee detained And in another place thou shalt not oppresse saith he the hired seruante that is poore and neadie neither thy brother neither the stranger that is within they gates thou shalt giue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therewith sustaineth his life least Malach. 3. hee crie vnto the Lorde and it be sinne vnto thee The Prophet Malachie in the person of God condemneth the same in the people who pronouncing iudgement against their manifolde
sinnes cryeth out I will bee a swift witnesse agaynst the Southsayers and agaynst the adulterers and against the false swearers and agaynst them that wrongfully keepe backe the hirelings wages Who condemning there the same sinne where agaynst here the apostle speaketh vseth the same phrase of speach which the Apostle also vseth Ieremie sharpely inueighing Ierem. 22. against the oppressions of men towards their poore brethren and denouncing feareful iudgement against them for the same among other great gaules miseries and oppressions of the poore he maketh this one wo sayth he therefore to him that buildeth his house by vnrighteousnesse and his chambers with iniquitie he vseth his neighbour without wages and giueth him not for his worke Tob. 4. Tobias hauing speciall care and regarde hereunto among other his fatherly lessons and exhortations giuen to his sonne willeth him in no wise to detaine and withholde the hire from the labourer Wherefore he sayth Let not the wages of anie man which hath wrought for thee tarie with thee but giue it him out of Tob. 1 â— hande Which thing moued him to say to his sonne after his returne from his iourney out of Medea prouide for the man wages my sonne which went with thee and thou must giue him more Wherein his care appeared in giuing and paying euerie man for his worke and labour Which thing kept backe and withhelde is great extremitie violence and iniurie for thus the poore hireling and labourer is murthered as it were of the hirer as the sonne of Sirach sayth hee that taketh away Ecclus. 34. his neighbours liuing slaieth him and hee that defraudeth the labourer of his hire is a murtherer The hire of the labourer is his liuing whereby his wife children and poore familie is dayly relieued to withholde the dayly reliefe of a man from him what is it but as much as lyeth in vs to take his life from him for wee keepe backe the thing whereby hee liueth and this is murther before the Lord. This holy Job knewe to bee a most grieuous sinne Iob. 31. wherefore in his protestation of his innocencie among other speciall points thereof hee maketh this one that hee had not kept backe the wages of the labourer if my lande crie against mee or the furrowes thereof complaine together if I haue eaten the fruites thereof without siluer or if I haue grieued the soules of the maisters thereof let thistles growe in stead of wheate and cockle in steade of barley if sayeth hee my lande crie out against me or the furrowes thereof complaine together as though I had withholden and kept backe their wages that laboured therein This is that first euill and sinne condemned here in prophane rich men for which this so sharpe a commination and denouncing of threatning is giuen out against them namely because they held and kept backe the labourers wages and their hire from the workers in their haruest and that by fraude and deceite Now the wages of the hireling ought to be paid 1 because he is poore and cannot spare it for it is his liuing and the liuing of his familie 2 Because if it be withhelde the crie thereof will come before the Lorde who will auenge the iniurie 3 Because the detaining of wages terrifieth the labourer from such maisters who notwithstanding can not bee wirhout hirelings so the couetous in thus dooing hurt themselues 4 Because so men kill and slay the poore as doe these rich men by withholding their wages Notwithstanding some are so cruell that with Salomon 1. Pro. 17. with Isai 3. with Miche 3. with Dauid 14. Psalm 4. wee may pronounce of them That they pray vpon the poore and simple people and are like Sargus the fish of the Aegyptian sea which deuoureth the lesser fishes Thus the rich wil be purse-bearers and cofferers to the poore whether they will or no and they that worst may shal hold the Candle and the weakest alwaies shal be thrust to the walles by the wealthie And this sinne of fraudulent detaining and withholding How wages aâ—â— detained the wages of hired seruants and labourers is diuerse wayes committed 1 When the hirelings wages is stopt altogether vnder some colourable pretence and intended matter not right not true not iust but deceitfull In which kind they sinne which quarrell with their workmen after their labour is ended that they might vse their neighbour without hire As when they pretend they loitered when they laboured faithfully when they pretend they haue done this hurt or that hurt which farre exceedeth their wages when vnder this colour or that they deceitfully or fraudulently detaine the wages of the poore labourer they are guiltie of this sin heere condemned 2 Moreouer this crueltie is done and sinne committed when the wages is deceitfully deferred longer then the poore can well spare it As there are many shifts many deferrings in rich men that the poore workeman shal not after many commings much intreatie long forbearance receiue his hire for his labour his wages for his worke but it shal be kept backe from him 3 And men become guiltie hereof also when through fraud they misrecken the poore hireling being simple or any wayes diminishe of the wages of the labourer 4 Or finally by changing the wages of the seruant and workman to their hurt and damage In which Laban may be condemned as fraudulently detaining the wages Gene. 31. of Iacob in as much as he often chaunged his wages agaynst couenant composition and promise betwixt them as Iacob had iust cause thereof to complaine of him For when it was agreed vppon that Iacob should haue for keeping Labans sheepe the particoloured when the sheepe brought foorth particoloured Laban would haue him take the spotted and when the sheepe brought foorth spotted then hee must take the particoloured Thus Iacob complaineth of him that he chaunged his wages tenne times that is often to his hinderance Not vnlike are those maisters who hyring workemen to labour for them their worke ended giue them not money for their worke as they should doe but either corne or wares and that at their price which is extreeme iniurie by which meanes they are benefited and the poore hireling oppressed By these and like meanes as mens owne skill and knowledge may teach them is this sinne of the Apostle here condemned committed In committing whereof the prophane rich couetous and miserable wicked worldlings contemne the lawe of God forbidding it despise the woordes of the Prophets disswading it neglect the counsaile of the wise condemning it breake the law of loue equitie and iustice reproouing it and finally regarde not the manacing threatning and denouncing of vtter destruction by the Apostle agaynst them for the same and his foretelling of finall calamitie for that so greate iniquitie 4 To conclude this sinne is mightily amplified in that the crie thereof is saide to ascende and come to the eares of the Lord of hostes Which speach is vsed in haynous and
ende of our troubles it seemeth that the Lord deferreth his comming to auenge vs of the prophane rich men which grieuously do afflict vs what shall we nowe do then You must saith James immitate and followe the wise and skilfull husband man who endureth all weathers paciently abideth the appointed seasons is not discouraged by any meanes who casting the seede into the ground thinketh not long for haruest but wayteth the appoynted time therevnto in the meane time endureth manie thinges paciently So must you O my brethren waite the Lordes leysure in paciencie of your mindes who hath prefixed and prefined the day of your deliuerance from these oppressions of your enemies vntill which time you must rest your selues contented And this is the summe of the Apostles similitude wherein there are three things to be noted 1 The similitude 2 The application 3 The reason annexed 1 The similitude beholde the husband man wayteth for the precious fruites of the earth and hath long pacience for it vntill he receiue the former and the later 2. Tim. 2. v. 6. raine The fruites of the earth are here called precious because they are the meanes of our nourishment and the instrument of the preseruation of our life For without corne and graine our life is not ne yet can bee maintayned and therefore are they in deede precious This precious fruite the husbande-man committeth to the grounde where hee leaueth it and letteth it alone for a season paciently wayting for the time of the haruest and hath long pacience for from seede time to haruest time hee wayteth for the encrease of his labour and in the meane time many stormie tempests manie glowmie dayes many rainie showers many alterations of weather are inflicted Hee hath long pacience till hee receyue the former Early and later rayne and the latter raine The earely or former raine is that raine which falleth immediately after seede time whereby the graine is beaten into the bowels and bosom of the earth that there it may bee couered that it may haue some roote and fastening in the heart of the earth The latter raine is that which falleth immediately before haruest which maketh the corne swell and yeeld encrease and growe greater and weightier in measure Both these the husband-man paciently wayteth for If raine fall not betwixt Michaelmasse and Alhalonride which is the seade time so after yet he resteth himselfe contented If the Sommer be drie and no hope of raine to make the corne swell flower and yeelde yet he will not be discouraged but waiteth the appointed time with long pacience This hee speaketh of the husband-man not that there is none of them which murmure are discontent for some there bee which are offended at lacke and others are grieued with plentie so that euen among them there is sometime murmuring but because the greater part of them are in these thinges pacient and knowe that they muste will they nill they abyde the appointed season therefore hee sayeth the husband-man hath long pacience till hee receiue the earely and later raine Some referre this former and latter raine to the lande of promise the lande of Canaan which they report to bring foorth twise yearely In March first and then againe in September And then they take the former raine for that which rypeneth the former croppe the latter for that raine which falleth something before September whereby the latter haruest is ripened But it seemeth that the Apostle meaneth generally of al husband-men who with pacience tary their appointed times so with long looking for at length receiue the encrease of their labours By the earely and latter raine the seasonable times of the yeare are ment which Moises promised vnto Israel Deut. 28. the people of God if they woulde walke in the lawes of the Lord and be obedient vnto him The Lord saith he shall open vnto thee his good treasure euen the heauen to giue raine vnto the lande in due season and to blesse all the workes of thy handes In another place Leuit. 26. promising a blessing vnto them that keepe his commaundements the Lorde sayeth in Moises I will then sende you raine in due season and the land shall yeeld her encrease and the trees of the fielde shall giue their fruite and your threshing shall reach vnto the vintage and the vintage shall reach vnto the sowing time and you shall eate your bread in plenteousnesse and dwel in your land safely And happily the Prophets in like speaches had like relation and respect For the Prophete Osee expressing Osee 6. that comfort which the people shoulde haue if they by their corrections from GOD woulde bee reclaymed and returne vnto him compareth it to the pleasauntnesse of the morning and to the sweete raine which falleth in due season therefore hee sayeth then shall we haue knowledge endeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine as the later raine vnto the earth where the raine and the later raine signifieth the raine which in due time and season falling maketh the ground fruitfull And Ioel also noting vnto the people the seasonable Ioel. 2. weather wherewith God would blesse them the raine which God in iust and perfect measure would send vpon their repentance as he was wount vnto a people reconciled saith be glad then ye children of Sion and reioyce in the Lord your God for he hath giuen you the raine of righteousnesse and he will cause to come downe for you the raine euen the first raine and the later raine in the first moneth Moses finally expounding the promise of God when he promiseth to sende raine in due season and to Deut. 11. blesse the works of their haÌ„ds saith in the person of God I wil also giue raine vnto your land in due season the first raine and the later The first in the seâ—de time the later towards the haruest And the Apostle alluding to these like promises of God affirmeth that the husband man hath long pacience vntill he receaue the former and the later raine and this is the similitude of the Apostle behold the husband man waiteth for the pretious seede of the earth and hath long patience till be receaue the former and the later raine 2. In the similitude the second thing is the application be ye therfore patient also settle your mindes As the husband man froÌ„ seede time to haruest is patient and settleth his heart and then looketh for the fruite of his labour so must we also settle our hearts and beare the tediousnes of our times and the hardnesse of afflictions stedfastly constantly looking for the fruite of immortalitie and glorie in the haruest of the worlde and the day of the appearing of Iesus Christ And if the husbandman haue long patience for temporall fruites and commodities not being discouraged disquieted discoÌ„forted for tediousnes of labour continuance of time and