Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
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
in respect of persons BEfore wee come to the particular discourse of these words it may seeme conuenient that wee both rippe vp the whole Chapter and also see the coherēce and dependence thereof with the former This Chapter as in the table appeareth may be deuided into two places The first is against respect of persons when the poore being honest and godly are neglected contemned and disdained in respect of the rich and wealthie of the worlde which is against charitie proceeding from a true faith which admitteth no such respect of persons in the faith and religion of Christ The second is concerning good works which in the saints of god are ioyned with faith in Iesus Christ Whereof faith voide altogether is vaine dead and fruitlesse The first place is from the first verse to the fourteenth and consisteth of two particular and special brāches The first is the proposition conteyned in the first verse The seconde the proofe and confirmation of the proposition This proofe conteyneth two reasons the first from the example of such as doe thus respect mens persons wherein three things are noted 1 The example it selfe 2. 3. 4. verses 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons 5. 6. 7. verses 3 The conclusion 8. 9. verses The second reason and argument of proofe is from the nature of the law which law they transgresse which haue the faith of Iesus Christ in respect of persons And in this second reason there are also three things to be obserued 1 The proposition verse 10. 2 The confirmation verse 11. 3 The conclusion verses 12. 13. And this is the summe of the first part of this Chapter The second part of the Chapter is touching good works which as signes testimonies fruits effects of our faith are therunto to bee ioyned in the Saints of God In which part there are three things set downe 1 The proposition and state of the treatise verse 14. 2 The proofe conteining foure reasons arguments The one from a similitude 15. 16. 17. 18. Another from an absurditie which might grow verse 19. 3. From Abrahams example 20. 21. 22. 23. 4. From Rahabs example verse 25. 3 The conclusion which is first made verse 24. thē againe repeated verse 26. And this is the summe of this second part And in these two the whole Chapter is consumed and spent This being the resolution of the Chapter wee must also see how it hangeth with the former The dependence and coherence with the former chapter then is this Saint Iames in the first Chapter from the 21. verse to the ende gaue out certaine admonitions and as it were exhortations which as fruites or effects flowed and rose out of the word of God whereby we are regenerate as that we ought to receiue the word with meeknes that we must be doers of the worde not hearers onely that the worde of God reformeth and brideleth our tongues and speach that true religion and pure seruing of God consisteth in charitie and innocencie of life These foure proposed in the first Chapter in this place the Apostle addeth the fifth which is concerning respect of persons which must not be in the religion and profession of the faith of Christ Which is from the first to the fourteenth verse And 6. admonition which is touching good works to be ioyned with faith from 14. to the end And these hang very well with the former treatise For if true religion and vndefiled before God consist of two things as in ver 27. of the former Chapter appeareth in charitie and innocencie and respect of persons being against charitie and carelesnes of doing well against innocencie the Apostle very conueniently falleth into the discourse of these things And thus this Chapter hangeth very well together with the other and hath a necessarie dependence therewith And as religion consisteth in charitie first then in innocencie of life so the apostle first forewarneth of that which is contrarie to charitie and loue namely respect of persons Secondly of that which is contrary vnto innocencie carelesnes of good workes and vertue the fruites of faith and religion These things being thus premised the first place or part of this Chapter is concerning respecte of persons which cannot stand with Christian religion nor charitie 5. Admonition And it is the fifth admonition geuen by the Apostle In 1. part of this Chapter which I haue noted two things 1 The proposition 2 The confirmation The former of these two that is the proposition is conteined in the first verse set down vnto you Wherein I obserue Two thinges Namely 1. The persons whom he admonisheth the Saints or the brethren 2. The thing whereof he admonisheth that they haue not the faith of Christ in respect of persons 1 The persons whom Saint Iames admonisheth here are the brethren to whom he geueth this attribute and calleth them by the name of brethren which thing hee doeth very conuemently in as much as in the discourse he is to admonish them of a duetie of loue whereunto they ought to be the more prompt in that they are brethren therefore saith he My brethren 1 Brethren in holy Scriptures are sundry waies taken 1 They are tearmed brethren which are of the stock of Adam of whom as of one stock and bloud the whole world and all mankind was made therefore in a generall acception and taking of brethren all men in the Acts 17. whole world are brethren Thus the poore and the riche the noble and the base botne the wise and the foolish the learned and the ignorant the master and his seruant the Soueraigne and the Subiect the teacher and the scholer the Prince and the people are brethren 2 More narrowly and properly they are called brethren who come of the same patents who haue the same father and mother or at the least one of them as Cain and Abell were brethren properly and fully to whome Seth Gen. 4. after the death of Abell was also brother for they were the sonnes of Adam and Euah the same parents Ismael Gen. 25. Gen. 30. 35. Isaac hauing Abraham for their father were brethren though the children of diuers mothers Iacob and Esau being the sonnes of Isaac and Rebecca were brethren Ioseph and Beniamin the two sonnes of Iacob by Rachel were properly brethren in as much as they had both the same father and same mother also And they which haue the same parents either both or one at the least are called Gen. 13. naturall brethren because they drawe their beginning and naturall birth from one fountain and from the same parents 3 Besides these after the manner of the Hebrewes they are called brethren who come of one line and race albeit in diuers degrees So the Hebrewes called their cousins and kinsmen brethren as Abraham to appease stay the debate and strife betwixt his heardmen and Lots his nephew
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
no flesh and the chiefe knowledge of sinne come by the morall lawe then doe not the woorkes of the morall lawe iustifie more then the workes of the ceremoniall lawe of God 3 That lawe whose workes Saint Paul excludeth from being meanes of mans iustification causeth wrath Rom. 4. as in the same disputation is auouched but to cause wrath is not proper to the ceremonies of the law which were rather giuen to reconcile the people to God but to the morall lawe which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions Therefore not onely not the ceremonies but neither the morall workes of the law do iustifie vs before God 4 Finally S. Paul to the Church of Galatia handeling the same argument and question of iustification Gal. 3. and therin prouing that vve art not iustified by the works of the lavve he reasoneth from contraries by the lavve vve are held accursed therefore thereby vvee are not saued and iustified His antecedent or former proposition he proueth by the lavve it selfe vvherein it is thus vvritten Cursed is euery one that continueth not in all Deut. 27. things that are vvritten in the lavv to do them Novv this curse is not so much vnderstood of the breach of the ceremonies as of the moral precepts to the transgression vvhereof from 15. verse to 26. verse setting dovvne seuerall curses as against idolatry disobedience of children to their parents remouing of land markes vvhereunder he condemneth all iniuries and extortions not counselling and helping our neighbour hindering the right of the straunger fatherlesse and vvidovv incest buggerie priuy hurt briberie 36. verse he concludeth Cursed saith he is euerie one that abideth not in all things that are vvritten in this booke to do them Citing therefore that place in the matter question of iustification vvhich he applieth to faith altogether taketh frō works speaketh not of the ceremonies of the lavv only but of the moral precepts also so of all the vvorks of the lavv vvhich both in vvhole and in part are denied to iustifie vs before God Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles began about circumcision vvhich the Ievves vvould haue annexed to faith the Gospel as necessarie to euery one which should be saued as appeareth yet the Apostle rising from the part to the vvhole from circumcision to all the lavve of Moises excludeth not only circumcision but all the vvorkes of the lavve from iustifying vs before God It follovveth not therefore because faith and vvorks are both in gods Saints togither therfore they haue the same effect namely to iustifie before God For albeeit man hath at once feete handes eares and eyes yet followeth not that they serue to one vse but to seuerall the feete to walke the handes to touch the eares to heare the eyes to see so albeit in the Saints there is both faith and good workes yet by faith not by workes are we saued and iustified before GOD. In the Sunne there are together both heate and light yet is not the light but the heate and influence cause of the bringing foorth of earthly creatures and fruites of the ground and by the light not by the heate it shineth vnto men In the Element of water naturally there is moysture ioyned with colde yet to purge and wash is proper to the moysture not to the colde to coole proper to the coldnesse rather then to the moysture So in like manner albeit fayth and good woorkes bee in the Saints at once yet are men iustified by faith and beleefe not by woorkes which in deede are not good but in as much as we are iustified by faith in Christ from whence as fruites from a tree they spring vnto men and are manifest to the worlde by order and consideration faith going before as the cause gendering good woorkes as effects in the Saints of God To applie iustification to workes as well as to faith is a deceit and fallacie from the accident in applying that to one which is proper to another because both are ioyned together Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth whereof he giueth the theefe for exemple and the woman to whom Christ said thy sins are forgiuē thee thy faith hath made thee whole Origen in Rom. 3. Now that we say faith and workes are ioyned together so inseparablie as that faith without workes is dead according to this infallible doctrine in them which are alreadie iustified it is true not simplie For in men to be iustified they are not for in them first faith is whereby they are iustified and afterwardes good workes follow In the poore publican there were no good works Luke 18. but faith was in him whereby moued he hūbled himselfe said O God be merciful vnto me a sinner so destitute of workes he departed iustified The theefe who through Luke 23. faith intreated our Sauiour Christ that he would remember him when he came to his kingdome thereby was iustified yet had no good workes apparant with his faith Faith therefore in men to be iustified is without workes but being once iustified workes as soone as occasion is ministred shew themselues in the Saints of God according to this doctrine Truely therefore saith Saint Augustine When the Apostle saith wee suppose or conclude Defide operibus c. 14. that a man is iustified by faith without the works of the lawe he doeth it not that men professing and obteining faith should despise the workes of righteousnes but that euery man might know that by faith he may be iustified And writing to Sixtus the priest he saith The Saints haue Epist 105. Sixto good works in as much as they are iustified but to bee made righteous they haue none To Honoratus hee speaketh in like manner Good Epist 120. Honorato workes beginne after that we are iustified but we are not therefore iustified because good works went before iustificatiō Thus must we wisely distinguish times and persons the time before iustification when faith is alone from the time when we are iustified at what time faith and workes are ioyned together The persons to be iustified in whom faith only is required fom these which are iustified already in whom besides faith good workes must also shine and flourish For they together with faith receaue also the holy Ghost and Spirite of sanctification as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes 1. 13. recordeth to haue hapned the Centurion and Saint Paul auoucheth to the churches of Galatia Rome Ephesus to his Scholer Titus And this spirit receaued with our iustification is not idle but worketh so in the saints as that he draweth them from sinne and pricketh them forward to al good works that they may be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and
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 the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
men is to be shewed and knowen for righteous or as Saint Augustine saith To bring to passe that one be knowen Of the spirite letter c. 26. and reputed for iust and righteous as in the Gospell the Pharisie falsly perswading himselfe of righteousnesse sought to haue iustified himselfe that is brought to passe Luke 18. that he might haue beene reputed for iust by fasting paying of tithes geuing of almes and such like works which he did Thus the Scribes and Pharisies by their pretended workes and shewe of godlines by the outward appearance and actions which they did in the knowledge and sight of men thereby before men sought to bee reputed estemed and reckoned for righteous Which being done Luke 16. in singular and notable hypocrisie our Sauiour worthelie and sharply inueyeth against them Ye are they which iustifie your selues before men How by their workes and outward life But God knoweth your heartes for that which is highly esteemed among men is abhominable in the sight of God Seeing there is a double iustifying one before God through faith alone the other before men onely through workes of which kinde speaketh Saint James he speaketh of being iustified before men not before God which thing shall appeare euidently 1 Out of the storie it selfe wherin it is recorded that Gen. 22. when Abraham was ready to haue slaine his sonne the angell of God restrained him and helde his hand and saide to Abraham Doe nothing vnto him for now I knowe that thou fearest God for that for my sake thou hast not spared thine onely sonne In that the Angel saith now I knowe So other fathers So Dionisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God as if then onely he knewe but of the knowledge of men novv I know now I make knowen to men and so doeth S. Augustine expound it This Angell was God for it is said that for the Angels sake he spared not his sonne now I knovv thou fearest God in that for my sake thou hast not spared thine onely sonne Godly Abraham was not ready for any Angels sake but for Gods sake to haue offered This angell being God and God knowing all thinges from all eternitie it could not bee vnderstoode of his knowledge but of the knowledge of men who by Abrahams obedience whereunto hee was stirred vp by the commaundements of God were now assured and certified that hee was truely righteous Seeing then it appeareth that the very storie it selfe hath relatiō specially to the iustifying and being reputed for righteousnesse in the sight of men not of God Saint Iames alleadging it must speake in the same sence as the storie it selfe doeth of iustification that is of iustification before men not before God 2 Moreouer S. Iames could not say in that actiō that was done which long before that time was not done only but also opēly witnessed But Abrahā before God was iustified before and he had the testimonie of Moses who said that he beleeued God and that was imputed reckoned for righteousnesse Now this promise for beleuing Gen. 22. whereof he was reckoned for righteous was made thirtie yeares before he offered vp his sonne If hee were righteous before God thirtie yeares before his sacrifice hovve could his sacrifice be cause of his righteousnesse Then seeing Iames saith that he was iustified by that obedience and he were before God iustified thirty yeares before then can he not be vnderstoode of iustificatiō before God but of being iustified before men The like reason Rom. 4. from the circumstance of time S. Paul vseth Who speaking of the same righteousnesse of Abraham before God saith That hee was counted for righteous before hee was circumcised But he offered vp his sonne long after his circumcision For when he was commaunded to be circumcised hee receaued but the promise onely of Isaac and afterwarde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated and the destruction of Sodome and Gomorrha beeeing past and hee hauing dwelt a time in Gerar receaued the promise made vnto him in the twentie chapter of Genesis it is recorded that GOD visited Sarah and shee did beare him a Sonne and they called his name Isaac Who then being borne growing vp and being now about thirteene yeares olde his father was by God commaunded to offer him vp in Mounte Morah By the circūstāce of time Abrahā being proued to haue beene speake of diuers works Saint Thomas their holy Doctour expounding those wordes His faith wrought with his workes and by the workes his faith was made perfect saith Faith wrought through workes that is faith whereby he was iustified before led and brought him vnto the workes and by workes namely following faith was his faith made perfect that is augmented declared and shewed Thus he also affirmeth that Iames spoke of workes Heb. 11. following faith The authour of the Epistle to the Hebrewes shewing that that obedience and sacrifice of Abraham was a worke following faith ascribeth and applieth it to faith saith that Abraham by faith offered Isaac vp If therefore S. James speake of works following faith as he must needes doe alleadging this example which as the trueth is in God as it is also confessed both by Thomas and the ordinarie Glosse also then can he not speake of iustification before God for that cannot be accomplished by workes following faith and iustification 4 Finally we must diligently consider and carefullie Acts 15. Philip. 3. Gal. 3. 5. Rom. 4. weigh with what people hearers and persons these two had to deale withall S. Paul as appeareth in many places of the new Testament had to do with such as perswaded men that vnlesse they obserued the lawe of Moses they could not be saued whom he confuteth out of the law it selfe out of the Prophets Dauid Abacuk others out of the Gospell and true ende and vse both of it and of the lawe of Moses to which purpose hee setteth downe a doctrine quite contrarie thereunto that men are iustified by faith in Iesus Christ without the works of the lavv of Moses To the establishing of which assertion affirmāce and opinion the Epistle to the Romanes Galathians Ephesians and Philippians seemeth to haue beene penned and written In processe of time this assured doctrine was wroong and wrested by some gathering that it was not needefull for such as by faith in Iesus Christ were iustified to be followers of good workes but that to beleeue onlie barelie without care of holy conuersation was sufficient Which to preuent as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners so S. Iames seeing the carnall professors greatly to abuse the gospell to the libertie and loosenes of the flesh in this Epistle encountreth with them testifying and protesting to all mē that faith in men pretending iustification without works is but as a dead carkas And thus hee writeth not against Paul but
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
worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
you seeme religious and refraineth not his tongue from these but deceiueth his ovvne harte this mans religion is in vaine Which thing being true how many men and womens religiō is now in vaine seeing so many haue their tōgues bent and their mouthes prepared to al vanitie of speech all counterfetting with God all rashnes of iudgement al flatterie of wordes all dissimulation with men all lying to their brethren all filthines of talke all slaunderous reproach all cursed execration all blasphemie and vaine swearing But let vs which feare God know that the word of God prescribeth rules vnto our tongues and teacheth to refraine our lips from all those euils whereby our religion may be defiled and let vs euermore holde fast this exhortation of Saint Iames If any man among you seeme religious and refraineth not his tongue but deceiueth his owne heart this mans religion is in vaine Which place forbiddeth not telling of a trueth reprouing of sinne reforming of the wickednes cōfessiō of faith defence of iustice admonishing our brethren counselling our neighbours instructing the ignorant comforting the feeble minded or such like dueties of loue perfourmed by speach and talke in men But those and like vices mentioned before are here reproued whereunto who is addicted is an hypocrite and his religion is vaine and vnprofitable before God And this is the summe of this exhortation The fourth and last admonition is touching the true seruice of God and pure religion Wherein he describeth 4. Admonition certaine effects or properties of that part of religiō which most condemneth hypocrites For many bearing a countenance of religion yet neither shewe foorth the fruites of loue vnto others neither are they pure and holy in thē selues wherefore worthely to be condemned as hypocrits Which thing the Apostle here concludeth Pure religion and vndefiled before God the Father is this To visite the fatherlesse and widowes in their aduersitie and to keepe our selues vnspotted of the world as if he would say Many make fare as they were religious many sette a face on it as if they were deuout many prerend that they performe seruice vnto God yet doe they neither walke in charitie to the poor-ward neither in innocēcy towards themselues therfore they are but halting hypocrites and counterfette Christians for this is onely true religion before God to visite the fatherles and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world If wee will describe religion by her properties and effects howe it is iudged of men it consisteth in two things 1 Charitie to the poore 2 Innocencie and puritie of our owne liues so that all that is but superstition and dissimulation hypocrisie which is not testified by these two For which cause the holy Prophets the blessed Apostles our Sauiour Christ him selfe hath condemned that Religion for vaine and counterfeite which hath beene voyde of charitie and innocencie Now that the Apostle sayeth pure Religion and vndefiled before God the Father is this it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues and with others in the worlde but not with GOD and a Religion allowed and appooued with GOD though not with the worlde and this Religion is the Religion which the Saints must professe and the true Religion of God 1. Voca◠Gen. c. 3. without which all other Religion is superstition idolatrie and hypocrisie For without the seruice of the true God the Religion wherein hee delighteth euen that which seemeth vertuous and good is sinne neither can any man please God without God himselfe saith saint Ambrose For which cause our Sauiour Christ condemned Luke 16. the glorious appearaunce of Religion because it was not accepted before GOD neither agreeing thereunto but in hypocrisie in the Pharisies you are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men is abhominable before GOD. Let therefore hypocrites please themselues as much as they will yet is not their Religion the true Religion of God Wherefore to put a difference betwixt Gods true Religion and the Religion which pleaseth our selues and others the Apostle sayeth Pure Religion and vndefiled before God euen the father is this Of this pure religion there are two properties Charitie 1. propertie or effect of religion 1 Charitie therein he maketh mention but of one effect or worke of mercie visiting vnderstanding notwithstanding euerie worke effect or duetie of loue or mercie by the figure most vsuall in Scripture whereby a part is taken for the wholy as visiting for all the workes of mercie Senechdoche In like maner he specifieth and mencioneth two persons the fatherlesse and widowes meaning thereby all those our brethren and sisters which stand in need of our helpe and are to be succoured Specially the fatherlesse and widowes of whom God seemeth to haue the greater care because they are most oppressed despised wroong and thrust to the walles troden downe and kept vnder as most destitute of ayde and helpe of men in the worlde therefore by name commended in sundrie paths and dueties by almightie God in the Scripture As in the lawe Deut. 10. 18. In the Prophets Isai 1. 17. Zach. 7. 9. and 10. verse Ierem. 22. 3 the Apostle in this place Of whom not onely himselfe taketh speciall care as the princely Prophet recordeth He that is God is the father of the fatherlesse and iudge of the widowes Psal 68. euen GOD in his holy Temple and elsewhere the Lorde keepeth the straungers hee releeueth the fatherlesse Psal 146. and widowes but hee ouerthroweth the way of the wicked but also commendeth the care and defence of them to men sayeth Lactantius least any man should bee stayed and holden backe with the loue of his wife and children from sustayning death for righteousnesse Lib. 6. insti ca. 12. and for the faith of Christ but with willingnesse should suffer it knowing that he leaueth his deare vnto God from whom there shall neuer aide and succour bee wanting to them So then this place commendeth vnto vs Meaning wife and children the workes of mercie and loue to all that neede but specially towards the fatherlesse and widowes Charitie is so necessarie a propertie in religion as that where it is wanting there is not onely no true seruice of God but neither any loue of God at all abiding For the Apostle sayeth that who so hath this worldly goodes and seeth his brother haue neede and shutteth 1. Iohn 3. vp the bowels of compassion against him the loue of God abydeth not in him Saint Paul exhorteth thereunto as to a most necessarie 2. Cor. 8. effect of fayth and fruit of religion willing the Corinthians that as they abounded in euerie good worke in fayth in worde in knowledge in diligence in loue Rom. 15. so also they should abound in charitie VVhereof writing to the Church of Rome hee calleth it the fruite of
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
not from aboue but is earthly sensuall and deuelish For where enuying and strife is there is sedition and all manner of euill workes And thus he painteth out wicked and worldly wisdome vnto men Now as there is wisdome which is wicked so also is Godly wisdom there godly wisdome whereof Saint Iames saith Bur the wisdome that is from aboue is first pure then peaceable gentle easie to be entreated full of mercie and good fruites without iudging without hypocrisie Where the Apostle in eight properties setteth downe this heauenly wisdome vnto men 1 Of which properties and qualities the first is It is pure it defendeth innocencie puritie and integritie of life it nourisheth charitie and fostereth cleannes in the whole conuersation of man whereby all such are condemned who chalenge vnto themselues the name of wisdome yet are impure vnchast vncleane in their conuersation In wordes filthie in workes shamelesse in gesture and behauiour outwardly abhominable in their mindes corrupt in their bodies loose in their whole life lewde and licentious Who herence are taught by the Apostle that what wisdome so euer they pretend in the sight of men yet are they cleane void of heauenly wisdome whos 's first propertie is to be pure Then all adulterers all fornicators all incestuous and vncleane persons all those who geue themselues to fleshly impuritie are voide of wisdome yea and guilty of follie Therefore Ammon going about to satisfie his lust vpon Thamar his sister shee disswaded him in this wise 2. Kings 13. Force me not my brother committe not this follie and I whither shall I cause my shame to goe and thou shalt be one of the fooles of Israel When Sichem had defloured Dinah the daughter of Jacob the sonnes of Iacob hearing thereof were sore grieued because he had wrought follie Gen. 34. Iudges 20. and villainie in Israel the abusing of the Leuite his wife by the Beniamites was called follie and abhomination in Israel If they whose liues are impure be voide of wisdome and such as geue themselues ouer to fleshly vncleannes be reputed fooles how many are the fooles of England seeing therein so many adulteries so many fornications so great vncleannes is euery where committed Wherof our speeches gestures behauiours of bodie are witnesses most manifest Let men and women therefore pretend neuer so great wisdome let them seeme neuer so graue sage discreete yet if their liues be stained either with fleshly lust or any other iniquitie whatsoeuer they are assuredly voide of all heauenly wisdome whos 's first qualitie is puritie Men then which will be partakers of this wisdome must retaine a pure and chaste minde in their breasts and pure affections in their hearts that they may embrace that wisdome from aboue which is pure 2 As it is pure so is it peaceable not contentious nor quarrellous it nourisheth quietnes it fostereth peace it cherisheth concord it seeketh after amitie and friendship with all men Abraham indued with this wisdome Gen. 13. being prouoked by Lots heardmen was notwithstanding peaceable for the which things sake he desired Lot there might be no falling out betwixt them and therfore deuiding the lād gaue choise to his nephew to go which way he would Isaac the sonne of Abraham indued herewith shewed himselfe peaceable towards Abimelech his people Gen. 26. the Philistims who had done him manifold iniuries Iacob the sonne of Isaac treading in the steppes of his father Gen. 29. Exod. 5. 16 Num. 11. 16. c. through this wisdome liued peaceably with Laban his vncle of whom he sustained manifest wrong in changing his wages at sundrie seasons Moses the man of God according to that great measure of this heauenly wisdome receaued was peaceable toward the Israelites of whom he was sundrie waies prouoked Iosua herewith Iosua also indued as desirous of peace offered peace to euery countrey and citie he came vnto the cities of Canaan only excepted This wisdome was in the holy Prophets in the blessed Apostles in the renowmed Martyrs in our onely Sauiour Iesus Christ who hauing many iniuries not only intended but done against them yet as much as lay in them folowed peace with all men This was in the princely Prophet Dauid who followed after peace with Saul and his enemies And this is in all the true Saintes Psal of God as much as is in them to nourish peace and so they shewe their wisdome whos 's seconde propertie here is to be peaceable 3 Neither is this wisdome peaceable onely but meeke and gentle which qualitie appeareth partly in geuing a charitable iudgemēt of other mens offences partlie in geuing place to the wise reformation and instruction of the Elders whereby they are condemned as fooles who neglecting this quality of wisdome to be gentle and refusing to be instructed thinke themselues wise inough that they need not to learne any further These haue forgotten that all our knowledge here is vnperfect as S. Paul saith They remember not that how much so euer a man profiteth in knowledge yet there is 1. Cor. 13. Ambros lib. 1. off c. 1. none but he needeth to learn so long as he liueth as saith S. Abrose Follie it is not wisdome therfore to refuse instructiō The heauenly wisdome of god therfore is gentle in censuring other men gentle in tollerating iniuries gentle in receiuing instruction from the mouthes of the wise wherein who so sheweth not gentlenes is a foole and hath not taste of heauenly wisdome 4. Againe this wisdome is tractable easie to be entreated easie to be reconciled whereof they are voide altogether who long time retaine hatred and keep malice in their hearts whom neither the threatninges of Gods word neither Christian submission neither brotherly exhortation neither neighbourly admonition neither friendly perswasion can winne to be reconciled This wisdome our Sauiour Christ the very wisdome of his Father in whom the fulnes of al wisdome doeth consist Mat. 5. perswadeth all men to embrace and willeth that wee be reconciled before we offer our gift vpon the altar and to agree with our aduersarie in the way before we come to the Iudge to haue our matter decided Saint Paul admonisheth the Saints to put away al enuy and malice out Ephes 4. 3. Col. of their hearts and to forgeue one another whatsoeuer quarrel one hath towardes another Wherein we drawe neare vnto the diuine wisdome of God whose properties the Scriptures noting vnto vs among others witnes that he is easily entreated that hee chideth not continually neither keepeth his anger for euer but is ready to forgeue Psal 103. geue and be at one with the sonnes of men And as it is a point of tractablenes easily to bee reconciled so is it another point of this wisdome reuerently to submitte our selues to our superiours as to our parents princes pastors ecclesiasticall and spirituall gouernours in all our errors in doctrine or manners to be reconciled and reclaimed of which wisdome they