another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou ô man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest
Againe we haue the faith and religion of Christ in respect of persons when wee holde that onely for true religion which hath succession of many Bishoppes confirmation of diuers Councels defence from sundry Princes continuance of many yeares regard had to these circumstances not to the trueth it selfe whereunto they must haue respect Thus might and did the lewes defend their idolatrie against the Prophet Ieremie from succession Ierem. 44. of Priestes authoritie of Princes continuance of time thus our aduersaries the Papistes by the like means measure the religion of Christ and therefore haue it in respect of persons when they rather respect the successiō of their Romish Bishoppes the consent of Councels called by themselues defence of Princes either bewitched with the entising strumpet of Babylon or ouerruled by the authoritie of the Pope himselfe Continuance of time which serueth for defence of all idolatrie and iniquitie of the heathen then the worde it selfe grounded vpon the foundation of the Prophets and Apostles Iesus Ephes 2. Christ himselfe being the head corner stone Thus haue they also the faith of Iesus Christ in respect of persons 5 What when for gaine and aduauntage wee can make the Gospell to serue mens pleasures and do apply it to mens humors which is making marchaundise of the gospel reprooued by Paul haue we not the faith of Christ 2. Cor. 2. in respect of persons 6 What when either for feare or fauour wee spare some and bitterly inueigh against others not once touching some and for the same or some lesse fault cōdemne others to the bottomlesse pitte of destruction are we not partiall in our selues and haue we not the faith of Christ in respect of persons The Apostle condemning all these but specially the first kinde exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons 4 This euill cannot stande with Christian profession the Gospell teacheth that with God is no respect of Acts 10. persons but that they all which fear God work righteousnes are accepted through the ioyfull tidings of saluation Gal. 3. by Iesus Christ in whome there is neither male nor female bonde nor free neither rich nor poore but they are all alike vnto him The sound of this Gospel went not to the rich noble honourable and mightie men of the world alone but it was preached to the poor also Hereby are we vnited into an holy brotherhood and this brother hood implyeth equalitie in this case so that the rich may not be regarded the poore neglected but the Spiritual brotherhoode is violate and broaken Through the Gospell we become all of vs members of one body each of vs 1. Cor. 12. members of each other and all members of Christ our head If then for riches honour worldly pompe we esteem and count of men and not for their vnion with Christ and their incorporation with him we fall away frō Christian religion Thus the respect of mens persons and esteming religion by outward appearance of men cannot stande with the faith of Christ which teacheth vs to embrace Christians with brotherly loue and not to regarde one with the contempt of another which as a thing vnseemely our calling repugnant to loue contrary to our profession S. Iames in his proposition condemning exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons And these are the two things in the first place in the proposition or state of this Treatise obserued the persons whom he admonisheth and the thing whereof he admonisheth My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons Now this glorious Lorde euen our Sauiour Iesus Christ who hath loued vs and geuen himselfe for vs to Ephes 5. Tit. 2. be a sacrifice of a sweete smell vnto God geue vs grace so to esteeme of our Christian brethren as that wee preferre not one to the disgrace and contempt of another but that we equally esteeming them all as bought with the bloud of the same Lambe immaculate and vndefiled may haue a right estimation and iudgement of Christian profession and that men without respect of persons walking sincerely may glorifie God of him be glorified in the life to come through our Lord Iesus Christ To whom with the father c. Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your companie a man with a gold ring and in goodly apparell and there come also a poore man in vile apparell 3 And ye haue a respect to him that weareth the gay clothing and say vnto him sit thou here in a goodly place and say vnto the poore Stande thou there or sit here vnder my footstoole 4 Are you not partiall in your selues and become iudges of euill thoughts 5 Hearken my deare brethren hath not God chosen the poore of this world that they should be rich in faith and heires of the kingdome promised to them that loue him 6 But ye haue despised the poore Do not the rich oppresse you by tyrannie and doe they not draw you before the iudgement seates 7 Doe they not blaspheme the worthie name after which ye be named 8 But if ye fulfill the roiall law according to the scripture which saith thou shalt loue thy neighbor as thy self ye do wel 9 But if ye regard the persons ye commit sinne and are rebuked of the lawe as transgressours IN these wordes and the rest to 14. verse the Apostle confirmeth that which he before proposed and proueth by two arguments that to haue the faith of Iesus Christ in respect of persons is euill The first reason is from the example of such as thus accept the persons of men the other is from the nature of the lawe of God which by this meane is transgressed The first argument is handled in these words and verses set downe In which reason frō their example which respect mēs persons there are three things to be considered 1 the example it selfe verses 2. 3. 4. 2 The euils in that example condemned which are two 1 Peruersnesse of iudgement ver 5. part 6. 2 Madnes part 6 7 verse 3 The conclusion v. 8. 9. In which there are foure things 1 What this law is 2 Why called roiall 3 What it willeth 4 How it is fulfilled The example of such as haue the saith of christ in respect of persons 1 Concerning the first the example of men thus respecting the rich with the cōtempt of the poore christian brethren thereof thus saith S. James For if there come into your companie a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment and ye haue respect to him that weareth the gay clothing say vnto him Sit here in a goodly place but say to the poore Stand there or sit here vnder my footestoole are you not partiall
that they shoulde not heare it onely but doe it also 3. that such as will be religious must moderate their toÌ„gues 4. that the Saints embrace true religion which consisteth in two things 1. in charity towards the poore and needie 2. in innocencie and true holines The Analysis or resolution of the first chapter of S. Iames. Chapter â—â— the Aâ—â—stle S. â—â—mes â—â—th as we â—â—e two â—â—râ—s â—amely 1. Title of the Epistle wherin 3. thinges are to be noted v. 1. 1. The person which writeth and sendeth the epistle In whom two things are noted 1. His name who he was Saint Iames. 2. His calling what he was the seruant of Christ. 2. The persons to whom he writeth and sendeth his Epistle the twelue tribes of Israell dispersed 3. The greeting or salutation 2. The handling of the places therin conteined the places are foure 2. vers to the end 1. The bearing of the crosse outward afflictions patiently herein foure things must be noted 1. The proposition the saints must reioyce vnder afflictions verse 2. 2. The confirmation reasons why they should so do Which are three 1. From honestie and comelines 3. v. 2. From profite the crosse causeth patience that excellent vertue 3. v. 3. From euent or end it maketh men perfect v. 4. 3. A distinguishing of persons thereby shewing that the crosse is profitable to all men v. 9. 10. 11. 4. Conclusion v. 12. 2. CondeÌ„ning wauering prayer which hee doth three waies 1. By a similitude comparing it to the wanes of the sea euermore tossed v. 6. 2. From disaduantage such a praier profiteth not 7. verse 3. By a sentence generall a wauering man is troublesome in all his waies verse 8. 3. Concerning internal temptations therin are foure things to be obserued 13. to 18. verse namely 1. The proposition denying God to be cause of euill temptations 2. The confirmation 1. From his nature who teÌ„pteth not so nether is teÌ„pted 13. v. 2. From the true cause 14. v. 3. From contrarie effects 17. v. 3. The effects of lust which are two v. 15. 1. Sinne. 2. Death 4. The conclusion v. 16. 4. The excelleÌ„cie and effect of the worde of God herein three things are to be marked 18. v. to the end 1. What the worde of God is and what is the excellencie therof v. 18. 2. The remouing of things hindering the hearing of this worde which are two 1. Loquacitie and talketiuenesse when we should heare rather 2. Anger wheÌ„ we are reproued 3. Exhortations to the regenerate persons which are foure 1. To heare paciently v. 21. 2. To do the worde which wee heare 22. 23. 24. 25. 3. To moderate our tongues 26. 4 To embrace true religion in two things consisting Namely 1. charitie 2. innocencie 27. v. THE EPISTLE OF SAINT IAMES THE FIRST VERSE THE FIRST SERMON Verse 1 Iames a seruant of God and of the Lord Iesus Christ to the twelue tribes which are scattered abroad Salutation Herein is conteyâ—ed the title of he epistle being be first parte of his chap. Thereof are 3. parts 1. The person writing in whom two things are considered Namely 2. The persons to whom he writeth The twelue Tribes dispersed 3. The salutation and greeting which he sendeth vnto them 1. His name which was lames 2. His calling and profession a seruant of GOD and of Christ IN this title the first thing is the First the person writing person which wrote this Epistle In whose circumstaÌ„ce two things are to be considered 1. His name who or what hee was 2. His calling and profession that he was a seruant of God and of Christ First touching his name who he was He was Iames called Iames the iust or Iames the lesse brother â—o Iude the apostle called also the brother of the Lord. Among the Apostles there were two of this name the one was the sonne of Zebedee and brother of Iohn the other the sonne of â—â—t 10. Alphee and brother of Iude. This was also called the brother of the Lord as Paul tearmeth him who writing to the Galathians saith That he came to Hierusalem to visite and see Peter â—lat 1. with whom hee staied fifteene dayes But of the Apostles he saith he saw none but Iames the brother of the Lord. Not that he was the naturall brother of Christ as Heluidius gathered but because he was sonne of Mary Cleopha sister to the blessed Virgin and so his cosen germane called his brother after the manner of the Hebrewes who call them brethren and sisters who are of the same kinred as Saint Hierom Hier. against luid â—ne 13 â—â—e 29. â—â—t 12. â—â—t 13. sheweth According to which speech Abraham calleth his nephue Lot brother and Iacob Laban his vncle Laban Iacob his cosen brother Thus Mathew speaketh who reporteth that while Christ was preaching his mother brethren came and desired to speake with him And who these his brethren were a little after he noteth by the confession of the people who hearing his wonderfull wisdome and seeing the strange myracles which hee wrought among the people as amazed thereat cryed out Is not this the Carpenters sonne is not his mother called Mary and his brethren Iames and Ioses Simon and Iude and are not his sisters with vs Whence then hath he these things Thus the Hebrewes called them brethren which were of kinred so was Iames called the Lords brother in that respect onely that he was his kinsman and cosen german his mothers sisters sonne Iames theÌ„ son of Alphee cosen to Christ one of the 12. Apostles 〈◊〉 4. 10. as in the gospel it appeareth was the writer of this Epistle For which cause both the Greeks the Syrians geue him the name of an apostle affirming that Iames the Apostle wrote this Notwithstanding there were in former times and are now also some whith doubt of the authoritie of this Epistle Into which doubt they haue been brought by these reasons specially First he calleth himselfe a seruant of Christ but not an Apostle therefore say they it appeareth that it was not Iames the Apostle This reason is most weake and by the like may be refuted Saint Iohn in his first Epistle calleth himselfe neither the seruant of Christ neither an Apostle shoulde wee therefore conclude that Iohn was neither the seruant nor the Apostle of Christ Were not this absurde In the other two Epistles he calleth himselfe Elder but not Apostle Therefore was he not an Apostle which wrote them Saint Iude in his generall Epistle calleth himselfe the seruant of Iesus Christ Jude ver and brother of this Iames shall we therefore inferre and conclude because he calleth not himselfe an Apostle therefore he was none If a king in his title should omitte the name of his kingdome should it therefore follow he is no king If because he calleth not himselfe an Apostle the reason shoulde followe therefore he were not an Apostle then should the like
of the earth The kingdome of the Persians and Medes a mightie kingdome hauing besides Sidrach Misach and Abednego 120. princes and gouernours yet it was measured by it limits and bounds it reached not through the whole worlde The Grecians the Romans the Babylonians and other people had mightie Monarches Dominions and Empires yet none of them but had their bounds on earth which they did not passe but the kingdome of Christ is infinitely spread vpon the face of the earth and runneth through the whole worlde Psal 72. for his dominion is from sea to sea and from the riuers vnto the end of the land They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust the kings of Tharsis and of the Iles shall bring him presents the kings of Sheba and Saba shal bring him gifts Yea all kings shall worship him all nations shall serue him This kingdome reacheth from East to West from whence men shall arise to encrease this kingdome for which cause our Sauiour saith to the vnthankefull Mat. 8. Iewes that many shall come from the East and West and shall sit with Abraham Isaac and Iacob in his heauenly kingdome which kingdome Saint Iohn describing and shewing who were as heires sealed vp therevnto saith After these things I beheld and lo a great multitude which no man could number of all nations and kinreds people Reuel 7. and tongues stoode before the throne and before the Lambe clothed with long white robes palmes in their hands and so after the 144. thousand of the Iewes he referreth an innumerable multitude also of the Gentiles to the kingdome of Christ whereby it appeareth it is infinite and vniuersally diffused and scattered vppon the whole earth whereunto all the elect of God wheresoeuer dispersed appertaine as in the writing of Iames to the twelue tribes dispersed appeareth 2 Besides this in that Saint Iames writeth vnto the twelue tribes dispersed it teacheth vs that the Church of Christ is tied or bound to no place neither so fastened to Hierusalem but it may be remoued but is alwayes there where the true saints of god are The church was somtime in paradise whē our prime parents were there resident in their righteousnes but not so immoueably but that it was afterward els where in Abell The Church was in Mesopotamia in Abraham but not there tied but afterward it was here and there with him now in Aegypt now in Caldea now in Canaan now here now there with Isaac Iacob and Ioseph with Dauid the Princes the Prophets Christ the holy Apostles as the stories witnesse Now in the countries of the Gentiles in the dispersed Iewes to whom S. Iames here writeth Absurdly therefore do our aduersaries the Papists tie the Church of Christ to the Chaire of Peter in Rome Seeing in all times it hath remoued with the faithfull and is there where the worde is professed Sacraments duly administred discipline in some measure practised and exercised 3 Now that Saint Iames mencioneth onely the twelue tribes of Israel as the persons to whom he writeth we may not gather that this doctrine appertaineth not to vs nor to other Churches as well as to the Iewes and scattered tribes to whom it was chiefly and first sent For such is the nature of God that when he speaketh to one man or one people yet then must all men and all people heare him Wherefore when he gaue his law to Israel onely yet it concerneth all men and condemneth all that are guiltie Exod. 20 thereof Saint Paul rehearsing the punishments which God inflicted vpon the Iewes for their horrible sinnes 1. Cor. 10 shewing that the same appertaine vnto all concludeth that such things came vpon them for examples but were written to admonish vs vpon whom the endes of the world are come And generally speaking of the whole scripture that it is not written to any one people but that Rom. 15. it concerneth others in like maner saith Whatsoeuer things are written aforetime are written for our learning that we through patience and consolation of the holie scripture might haue hope Whatsoeuer then in scripture tendeth either to doctrine or to instruction reprehension correction or consolation it after some maner also pertaineth vnto all Whether then the Saints write to whole Congregations and Churches as Paul to the Romans Corinthians Galathians Ephesians Philippians Collossians Thessalonians and other Churches or els to speciall persons as Paul to Timothie Titus Philemon Iohn to the elect Ladie to Gaius beloued in the Lord or other persons they in some maner concerne all men and something therhence may be gathered which concerneth not those places and persons only but all in generall Though therefore Saint Peter write to the Saints being 1. Pet. 1. 1. straungers which dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithinia and S. Iames here sendeth this Epistle to the twelue tribes of Israel dispersed and scattered yet may we not thinke that it concerneth them onely but all men also albeit for the circumstance of time place and person they wrote vnto certaine Neither is this marueilous or strange The Philosophers and prophane writers as Plato Cicero Aristotle Xenophon Seneca and others haue written to seuerall and certaine persons chiefly yet their precepts concerned all the Gentiles who thought themselues bounde to obey them Shall humane Philosophie dedicated to certaine persons binde all to obey it and shall not the heauenly and diuine Philosophie of Gods worde though it thiefly be sent to some one yet bind all men to obedience This Epistle was sent to the twelue tribes dispersed yet it concerneth all men Wherefore of the Grecians it is called Catholike of the Latins Canonicall of vs others Generall because it concerneth all people in generall Neither doth it follow it was writ first to the Iewes therefore it appertaineth not to vs Gentiles for the whole law of God and the whole doctrine of the Gospell was Exod. 20. Mat. 10. Act. 13. Matt. 28. first deliuered vnto the Iewes and then afterwarde vnto the Gentiles Thus much is necessarie herehence to know for vs Who easily will turne the Iewes vnto obedience to the scriptures and liue as we lust our selues as if these things concerned not vs but them onely The persons to whom this Epistle was written were the 12. tribes dispersed and after them the doctrine bindeth vs all to holy obedience In the title the third and last thing is the greeting he 3. Salutation sendeth Touching greetings salutations which amōg all men haue at all times been vsuall wee need not curiously to consider seeing it cānot be denied but that both godly and profane persons haue vsed it and both profane writings and the holy Scripture also deliuer and set down sundry formes thereof Plato disputeth of the salutations and gteetings of the Gretians whose common salutatiōs 3. Epist Dionisio were three To wish ioy
because all graces and giftes wherewith the Church is beautified come from God as from a fountaine and father of vertues The Apostle Saint John recordeth of God that hee is light 1. Iohn 1. and in him is no darkenesse the fountaine of all vertue the giuer of all grace a nature most perfect and iust farre from all contagion or mixture of sinne the authour of good but not of any euill this the Apostle in these wordes expressing calleth GOD the father of lightes By lights hee vnderstandeth vertues graces good things as by darkenesse the contrarie is vnderstoode by the phraise of the Hebrues If then God be the father fountaine and authour of lightes vertues graces and good things in men then may it not be said that he is cause of euill temptations for that agreeth not to light but to darkenesse 2 Moreouer it is attributed vnto God that hee is not variable mutable chaungeable with whom there is sayeth Iames no variablenesse This is added to preuent that which otherwise might haue beene obiected they might say God in deede is sometimes the cause of good things among men it followeth not therefore but that he may be sometimes in like maner the cause of euill Men excelling in vertue and causes of good things in common wealthes may sometimes change their good into euill and sometimes do one thing sometimes the other and why may not God so do the Apostle sheweth God is not variable there is no changing with him he is constant alwayes alike euer cause of good neuer author of euil Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab GOD is not as man that hee should lie nor as the sonne of man that he should repent Seeing then hee had once blessed his people Israel hee beeing alwayes like himselfe will not varie or chaunge his purpose The Psal 102. Psal 89. 34. princely Prophet Dauid remouing all variablenesse from God and making him constant and euer like himselfe affirmeth that albeit heauen and earth perish be changed like a garment yet he remaineth the same and his yeares faile not This Samuel told Saul the king of Israel 1. Kings 15. that seeing he had giuen the kingdome from him to Dauid therefore that purpose shoulde stande because the strength of Israel will not lie nor repent for he is not a man that he should repent God is like himselfe in all things with whom there is no variablenesse VVhen God altereth things at his owne pleasure saith Saint Gregorie the things alter but he remaineth the same and chaungeth Lib. 20. 25. on Iob. not Therefore by his Prophet Malachie he crieth I am the Lord I chaunge not and your sonnes of Iacob Malac. 3. are not consumed VVhen then in Scripture it is saide often it repented God the Scripture speaketh to the capacitie of men but in no wise attributeth inconstancie and variablenesse to God This doe those manifolde places teach which witnesse that GOD is sure immutable and constant in all his wayes If therefore GOD varie not then hee being once the authour of good things hee alwayes doeth good not euill and is the fountaine of good giftes not cause of euill temptations to any 3 As God chaungeth not so there is no shadowe of turning with him He is not like the Sunne the Moone the Starres which appeare and shine sometimes but at other times are couered with darkenesse which haue their chaunges and their courses the day nowe within ten eleuen or twelue houres the night the Sunne glorious now in beautie but anon in an Eclipse the Moone nowe in the full nowe in the waine now newe nowe a quarter olde and so forth The Planets nowe in this place of heauen nowe in that shining There is no such turning with God He is not now good and nowe turned to the contrarie for hee is alwayes light and with him is no 1. Jhon 1. darkenesse at all For his goodnesse is alwayes cleare bright and continually shining his light chaungeth not with Sunne Moone or Starres in the Firmament he giueth not good things at one time and at another draweth vs to euill by any temptation but as himselfe is immutable so are his graces and giftes alwayes good and not chaungeable into euill wherefore hee is not to bee counted authour of euill in any wise as by the wicked he is wrongfully charged neither sendeth hee euill at any time to men whereof they themselues are not the first causes he excelleth not now in vertue and anon falleth into infirmitie he is not now the authour of good things and anon turneth to the contrarie but hee is in deede that God of grace and goodnesse that fountaine and father of lights with whom there is no variablenesse nor shadowe of chaunging wherefore the worker of good things but not the prouoker of man vnto wickednesse by any euill temptation which is the thirde thing here attributed vnto God that with him there is no shadow of turning and this is the thirde reason why men beeing tempted ought not to say they are tempted of God because he is the authour of good and therefore cannot be authour of euill for that he cannot be cause of contrarie effects And thus entreating of the goodnesse of God as the fountaine of al grace in man and shewing by these reasons that God cannot be counted the authour of our euill or the cause of euill temptations in vs he discendeth to the worke of regeneration as the most manifest token and testimonie of his goodnesse For the greatnesse therefore of his goodnesse towardes the children of men and for his manifold graces let vs dayly pray vnto him that he may shrowde vs vnder his mercifull shield of protection and defence that thereby we being armed may be able to withstande all assaultes and temptations of Satan the worlde and our owne concupiscence that we may stand fast in the day of our triall and with inuincible fortitude and pacience may finish our wearifull pilgrimage in his feare religion and seruice to the glorie of his name the profite of our brethren the comfort of our owne conscience the strengthening of our faith through Iesus Christ our Lord to whom with the father and the holy ghost be praise for euer and euer Amen Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18 Of his owne will begate he vs with the worde of truth that we should be as the first fruits of his creatures 19 Wherefore my brethren let euery man be swift to heare and slow to speake slow to wrath 20 For the wrath of man doeth not accomplish the righteousnesse of God IN these wordes and so to the 4. Part of this Chapter end of the Chapter the Apostle handleth the fourth and last part of the chapter which is touching the excellencie of the worde of God In which three things must be obserued 1 The excellencie it selfe and the singular effect of the
of 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 we may answere aright either the vnruly pleasures or the immoderate desires of increasing our priuate wealth and estate for from these two fountains and well heades all contention commonly ariseth The vnruly and immoderate desire of honour the infinite desire men haue to encrease their owne estates whereby they are caried headlong to those things which seeme pleasant delectable glorious and profitable vnto them chiefly moue and pricke men forwarde to contention and quarrelling brawling and fighting Insomuch as that Saint James demaunding the question from whence warres and contentions arise answereth euen from the pleasures which fight in mens members And howe truely vnrulie pleasures and immoderate desires are causes not onely of priuate quarrels debates broiles and contentions but also euen of open warres in deede experience sufficiently doth teach vs so that there is nothing almost more manifest then that the fulfilling of our lusts the enlarging of our honour and worldly pompe the encreasing of our priuate vvealth is cause of contentions and vvarres among men VVhereof vvhether vvee vvill haue examples in holy Scripture they are plentifull or vvhether vve looke to examples prophane of the heathen they are aboundant or vvhether vve looke to proofe at home it is manifest or vvhether vvee regarde experience abroade it is euident or vvhether vvee haue an eye to priuate men or publike persons to the vvise or to the foolish learned or ignorant base or honourable one or another it is apparant that the contentions or vvarres among them haue flovved from desire of riches vvealth promotion honour glorie vvhereby they might excell one another From vvhence vvas the contention betvvixt the Gene. 13. heardmen of Abraham and his nephevv Lot vvas it not herehence euen from their desires of encreasing their vvealth insomuch that they vvere faine to depart the one from the other whereby the verie bond as it were of nature was broken Wherehence were the contentions and warres betwixt Chederleomer king of Elam and Tidall Gene. 14. king of Nations Amruphell king of Siner and Arioh king of Ellosar against the king of Sodom and the king of Gomorrah the king of Admah the king of Zeboiim and the king of Bela which is Soar were they not from their ambicious desires each of others kingdome which is the chiefe cause of warres among princes From whence was the warre and contention betwixt Abimelech Gene. 26. and Isaac was it not from the greedie desire to haue had the wealth and riches of Isaac From whence were the warres of Sennacherib against Hezekiah were they 4. Kings 18. not herehence euen of his greedie couetousnesse and ambitious desire towardes the wealth and kingdome of Israel From whence were the warres of Nabuchodonosor Iudeth 1. agaynst Arphaxad of the Medes and agaynst all other people and Nations was it not from immoderate ambition and desire of glorie which fought in his members that hee might for power haue beene reuerenced as an earthly GOD of all men Wherehence was the warre by Antiochus vndertaken agaynst 1 Macc. 1. Aegypt was it not from his desire hee had to raigne ouer it that hee might haue the dominion ouer two countries thus these and the like examples in the Scriptures teach vs that the cause both of contention and also open warres haue beene ambition vnruly lusts immoderate desire of increasing of mens priuate estates according to the doctrine of the Apostle From whence are warres and contentions among you are they not herehence euen from your pleasures whiche fight in your members If you will by examples prophane learne how true this is it may in two or three appeare euident what other cause so euer Phillip the king of Macedonia had against Philipp the Athenians this no doubt was one of those warres broyles and tumultes against them his luste and inward affection his desire of glory and his ambition his greedy care to enlarge his kingdome and encrease his riches The same pleasures the like desires moued Alexander the great the sonne of Phillip to moue warre Alexander against Darius the king of Persia What other or greater cause was there of the ciuill wars betwixt Cesar and Pompey Sylla and Marius Antonie and Augustus and other Romaines then the lustes ambition glory desire of encreasing of their own estates which ruled mightily in thē What cause hath bene knowen greater of the warres and tumultes among the peeres of our owne countrie and common wealth Then the desire they had each to exceede and excell an other in riches wealth honour and glory If we aske the stories they wil assure vs if we seeke the chronicles they will persuade vs. If we looke to priuate men and of meaner calling what causes may be assigned of so many tumultes contentions suites in lawe quarrels debates fallings out and strifes among men are not our vnruly desires the fulfilling of our owne lustes the enriching of our selues by the inioying of other mē◠landes goods liuings the chiefe causes thereof from whence were the cōtentions betwixt Eusebius the bishop of Cesaria and S. Basill betwixt Demetrius the B. of Alexandria and Origen betwixt Arrius and other heretikes the holy fathers were they not from the vaine glory and ambitious desire in Eusebius Demetrius Arrius and Montanus c. as the stories ecclesiasticall witnes wherence came the cōtentions among sundry bishops and certaine Popes was it not about the supremacie which ambitious popes haue prowdely challenged Finally if wee should rippe vp all stories and cast our eies vpon euery particular contention quarrell debate and broyle among men I doubte not but our vaine and vnruly pleasures our ambitious and immoderate desires shall be found the causes thereof So that we may conclude with the Apostle that vnruly pleasures euill affections immoderate desires fighting in our members are the causes of all warres and contentions among vs and worthily affirme with Paul 1. Timo. 6. that our couetous desires are the causes of all euill the very mother and roote of all wickednesse as from whence enuie deceyte fraude lies periuries swearings cursings bitternesse vsurie oppression extortion thefte murthers not of straungers onely but friends familiers kinsfolke brethren sisters fathers and mothers also haue sprong Truly therefore may wee say with James From whence are warres and contētions among you are they not hence euen of the pleasures which fight in your members By pleasures here saint Iames vnderstandeth those greedie desires men haue either to enlarge their honour either to encrease their wealth or fulfill their desires and these pleasures are sayde to fight in our members because these pleasures these couetous ambitious volupteous desires vse both the powers of our minde and also the partes of our bodies as souldiours to fight with as instruments and weapons wherby sinne accomplisheth and finisheth her worke in vs. And it agreeth with that speach of Saint Paul Let Rom. 6. not sinne therfore raigne in your mortall body that you should obey
confusion shame and ignominie as Absolom not content to be the kings sonne but hunting after 2. Kings 18 the kingdome before his time tooke sword in hand against his father and was miserably confounded and destroyed So euen among vs within our times and knowledge some in high place some in lower roomes endeuouring by greedie desire to rise and aspire higher then reason and calling required haue applied themselues some with popular demeanor some with shamefull treason some with secreat conspiracies some with deuillish and vnnatural treacheries some with one horrible deuise or other to attaine their purpose But blessed be God all in vaine for thereby they seeking great honour haue come to fearefull endes Euen so let all thy enemies pearish O Lorde and the enemies of thine annointed But saue and defend thou her O Lord from the face of her aduersaries and keepe her vnder the shadowe of thy winges let her be before thee as the sunne shining in his might both now and for euer Amen Finally some ambitiously bent to enlarge and increase 3. Kings 23. their kingdomes haue either lost their liues and labours as Achab for his indeuour for Ramoth Gilead or haue spent more by seeking them then gained by the recouery of them or finally keep those kingdoms countreies or prouinces whereunto they haue aspired with greater labour and cost then either comfort to thēselues or commoditie vnto their people and so they haue not obteyned their purpose This hath fallen out in former times this I trust will fall out by the helpe of God to barbarous Turkes cruell Saracens bloudie Spaniards and such ambitious persons Thus no doubt in these as in a light ouershadowing wee see how truely the Apostle affirmeth that the vnrulie pleasures and immoderate desires of men are oftentimes without effect ye lust and haue not ye enuie desire immoderatly and cannot obteine ye fight and warre get nothing Now the reasons folow why such desires of men are voide of their effects commonly and for the most parte Why the desires of men are voide of effaecti frustrate and the reasons are two 1. Men desire riches wealth and honor and seek by all meanes to come therevnto yet they are often deceiued of their purposes because they aske not these things from God the only geuer of all good things yea whose gift riches and honour are in speciall And for riches who can deny them to be the gift of God Was it not by God that Abraham becam so wealthie were not Isaac his riches the gift of God did Gen. 13. Gen. 26. Gen. 30. Gen. 31 Gen. 41. not God blesse Laban with riches for Iacobs sake saith not Iacob to his wiues the daughters of Laban that God had taken away their fathers goods and riches and geuen it to him doeth not Joseph call the second sonne whō the Lord gaue him in Egypt Ephraim because the Lorde had made him increase in wealth riches as well as in children in the land of his affliction Iob confesseth riches to haue beene geuen him from God when thereof speaking he saith The Lord gaue and the Lord taketh away blessed be the name of the Lord. When God had tried Iob Iob had repēted before the Lord the Lord gaue vnto him Iob. 1. twice as much riches as he had before for his first wealth was seuen thousand sheepe but his later fourteene thousand Iob. 41. his former wealth was three thousand Camels but his later was sixe thousand his former wealth was fiue hundred yoake of Oxen his later a thousande his former wealth fiue hūdred she asses but his later was a thousand and this was from God When Salomon had from God choise geuen him what he would aske he asked wisdome 3. Kings 3. to gouern his people which thing so pleased god as that God therefore said vnto him because hee had asked neither long life nor riches nor the life of his enemie therefore he would geue him also that which he asked not both riches and honour Therefore the sonne of Sirach referreth riches to God as the geuer thereof Prosperitie Ecclus. 11 1. Sam. 2. 7. saith he and aduersitie life and death pouertie riches come of the Lord. Seeing then riches are from God they ought to be asked of him and sought for at his handes Which if wee doe not we may labour and trauaile long enough before wee shall attaine thereunto And as riches are from God so honour also is from 1. Kings 2. Psal 113. 7 him Anna the mother of Samuel confesseth the same The Lord saith she maketh poore and maketh rich brin geth lowe and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger out of the dunghill to set them among Princes and to make them inherite the seate of glorie Whereunto the Princely Prophet Dauid Psal 75. subscribeth in the Psalms To come to preferment is neither from the East nor from the West nor from the South but God is the iudge hee maketh lowe and hee maketh high God promiseth Salomon both riches and honour so that among the kings there shoulde be none 3. Kings 3. like him al his daies Dauid confesseth his preferment before 2. Kings 6 3. Kings 20. Saul to be from God The Queen of Saba referreth Salomons glorious and pompous aduancement to god Daniel confesseth all power all promotion all honour all preferment to be from the Lord. Cyrus the heathen king confesseth his glorie to haue beene of God also whereby it appeareth that both riches and glorie are Dan. 2. 4 1. Esdras from the Lord. Wherefore seeing these are both from him when they are not asked no maruaile they be not obteyned The first reason why mens desires concerning wealth and honout are oftentimes voide is because they aske not these things from the hands of God whose gifts they are but they seeke them by their owne meanes by euill waies by vnlawfull trades by wicked endeuours Thus one by fraud another by force one by violence another by villenie one by this euill meane another by that goe about and seeke to attaine to wealth and honour but they seek not these in the fear of god nor at his hāds which geueth them therefore full oft their purposes are frustrate Thus men lust haue not the thing they lust after they enuie and desire immoderately yet obteine not that which they desire and whereafter they enuie They fight they warre they striue they struggle they toile they moile yet compasse not nor comprehende that which they laboure thus after because they aske it not of GOD but seeke by euill meanes to obtaine it They acknowledge not God the geuer of these things therfore they labour in vaine They lust they enuie they desire they fight they warre yet they obteine not because they aske not Wherefore as men hauing any thing in their power and hand to geue looke to be asked and desired the
to haue denied had bene mercie S. Augustine saith therof that God denieth sometimes Epist 121. things in mercie which in wrath he giueth If then wee aske euill things it is his louing kindnesse not to graunt them VVherein God dealeth with men as a tender father with his children if a childe aske an euill thing the father denieth it in loue if he aske a cole of burning fire a sharpe poynted or sharpe edged knife if hee aske poyson for honie a Scorpion for an egge for an Eele a Serpent or whatsoeuer other thing bee hurtfull if hee loue his childe hee will denie it euen so when wee not knowing what or howe to aske aright desire hurtfull things from God in mercie hee heareth not but denieth our praiers When Plato considered that men through ignoraunce oftentimes desire hurtfull In Alcebiade things which being graunted were euill to the parties hee protesteth this to bee the best forme of praier which he gathered out of the olde Poets Iupiter king giue vnto vs praying and not praying vowing and not vowing those things which are best and commaunde that euill things bee farre from vs though wee desire them Thus the heathenish Philosopher sawe that it was not good to be heard when men pray for or desire hurtfull things If the heathen desired not to bee heard when they prayed for euill things to their gods which indeede were no Gods shall not wee repute it a great mercie from the eternall and euerliuing God to haue our prayers denyed when wee desire things that are hurtfull Men therefore praying for things hurtfull to themselues are in mercie repelled and denied Which things if we should obtaine at the hands of God therein saith Chrysostom God should shew himselfe an enemie rather then a louing father Ho. 18. opere imperf Mat. 4 Sometimes we aske things vniust vnhonest vnlawfull would wee God to graunt our prayers Some men aske the liues of their enemies some men aske the goods of their brethren some men aske the vnlawfull vse of strange women some men aske their owne death some men the death of their children some aske agaynst charitie some agaynst equitie some against honestie manie against pietie and vertue And therefore they haue the repulse at the handes of God Wherefore it shall bee good and profitable for men throughly to determine in themselues to aske onely good things at the hands of God least they receyue the deniall For men asking vniust vnlawfull vnhonest things are not heard at the handes of God and there petitions are voide and of none effect When an importunate or rather impudent suter came to Agesilaus the king earnestly entreating him in a certaine matter and saide Sir might it please your grace you promised me such a thing Truth quoth the king so the thing were honest and iust that thou requirest otherwise I spoke it but promised it not The suter replied and vrged further It becommeth a King to perfourme euerie worde of his mouth yea if it were but a becke or nodde of his heade To whome the king answered no more sayeth hee then it becommeth him that will craue any thing of a king to aske onely that is rightfull and honest And thus the king cut off his shamelesse suter VVoulde God all Kings Queenes and Princes woudle denie all sutes vnhonest vniust vnlawfull or such as tende either to priuate hurt or publike harme in their kingdomes Shall a mortall man and earthly king shall a heathen which knewe not God aright denie sutes which are vniust and shall not GOD our heauenly King denie such sutes and petitions as are vncharitable vnhonest vnlawfull vniust when they are made vnto him God beeing righteous delighteth onely in righteousnesse and equitie VVherefore he will not admit wicked vniust and vngodly prayers made vnto him 5 As for these causes the prayers of men are put backe and repelled with God so also as Saint Iames toucheth when we aske amisse to consume and lay out these things vpon our vaine pleasures Thus when we pray it is no maruel that we be denied Wherby it appeareth that in euery prayer which we would to be of force and effectual wee must haue a chiefe regarde and respect to the ende vvherefore vve pray The endes of godly prayers are as I suppose three The endes of lawfull praypers 3 our owne neede the want of others the glorie of God VVhich endes if wee respect in the dâ—sires of our heartes to GOD wee shall bee heard according to his will If wee regarde other endes then in holy Scripture can bee iustifyed no maruaile that wee obtaine not 1 And first in prayer wee must respect our owne neede which either is in things inwardly and touching the soule which beeing the more excellent part ought first of all to bee considered and those things chiefly to bee sought which appertaine to the saluation thereof as the most excellent gift of fayth repentaunce loue good woorkes pardon of sinnes pacience in aduersitie lowlinesse in prosperitie peace of conscience assuraunce of hope ioy of the holie Ghost and the like whereof our Sauiour Christ aduertiseth vs first of all seeke the kingdome of GOD or of heauen and the righteousnesse thereof and all other things shall bee Matt. 6. ministred vnto you Of which things we shoulde haue speciall regarde in as much as wee are but straungers Heb. 13. here and haue no citie of abode but looke for another in the kingdome of Christ wherin is the dwelling of Gods Saints for euer Either else our neede is in things outwarde concerning our bodies for the competencie of things therevnto it is also lawfull to pray-Looking therefore vnto our bodily neede for the supplie of that our want wee may pray without offence to God Solomon the wise man respecting this ende prayed neither for much Prou 13. wealth neither to be pressed downe with pouertie but to haue mediocritie and a competencie to supplie all want Our Sauiour woulde for this ende that men Mat. 6. should dayly pray for their daylie breade whereunder all needefull things for this life are comprehended Thus may wee pray for meate for drinke for health of bodie deliueraunce out of prison prosperous successe in common affaires and all other the like according as our need shall be For our owne wants and needes therefore we may pray to God for temporall things 2 As the supplie of our owne wants is one ende in prayer respected so also may wee pray for temporall things that our brethren may by vs bee sustained VVherefore when I desire a competent state of liuing not onely to mainetaine my selfe and mine owne familie but that I also may haue whereby to releeue my needie neighbour I pray not amisse For if it be a blessed thing rather to giue then to receyue as Saint Paul Acts 20. gathered out of our Sauiour then to desire these temporall things to bee able to minister to the needes of our brethren is commendable And
bee ouyded for the Scripture teacheth vs that naturally we lust after enuie and desire euill things Thus the Scripture here signifieth that which out of the Scripture is gathered Nowe hee sayeth that the Scripture sayeth that the spirite which dwelleth in vs lusteth after enuie By the Spirite here the corrupt affection and heart of man is vnderstoode the crooked crabbed and corrupt disposition of nature the fancie the inclination of Ezech. 13. our hearts naturally In which sense and signification the Prophet vseth the worde Spirite when God willed him to say to those Prophets which prophecied out of their owne hearts He are the worde of the Lorde Thus sayeth the Lorde GOD Wo vnto the foolish prophets that followe their owne spirite and haue seene nothing The Prophet Daniel speaking of King Belshazzar sayeth that when his heart was puft vp and his Dan 5. Spirit hardened in pride then was hee deposed from his kingdome and they tooke his honour from him In which places and the like the Spirite is taken for the heart minde and corrupt affection of man The meaning then of this place is that it is manifest by testimonies of Scripture tending thereunto that the heart spirit and minde of man is naturally set vpon enuie euill wickednesse neither dooth the Scriptures speake in vaine thereof for we are giuen in deede to lust to enuie to desire to quarrell to contende either for encrease of wealth or of honour among men Therefore the Scripture sayeth not in vaine for it is too sure and certaine that the spirite which dwelleth in vs naturall corruption which possesseth the seate of our hearts lusteth after enuie Some by spirite here vnderstande the Spirit of God and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine the spirite that dwelleth in you lusteth after enuie Making this the meaning dooth the Scripture teach that Gods spirite moueth vs to enuie debate lust and such like No it is not Gods Spirit that moueth men therunto wherwith we are not guided when we are quarrellous and contentious But how those words then thinke you that the Scripture saith in vaine may be vnderstood I see not Therefore I retaine the former sence as môst naturall The other part of this answere is but the Scripture offereth more grace and therefore saith God resisteth the proude but giueth grace to the humble Whereas naturally wee are giuen to euill and lust after enuie the Scripture offereth more grace and giueth vs better counsell then to giue our selues to these quarrels and to be caried away with such desires therefore it sayth God resisteth the proude but giueth grace to the humble By the Scripture here hee vnderstandeth euident testimonies for this thing is in sundrie places recited By the proude hee vnderstandeth such as in following their owne desires and lusts rebell agaynst God By the humble he meaneth such as in meekenesse of spirite and humilitie of minde submit themselues to God with reuerence and endeuour to suppresse their euill affections in themselues whose endeuour God fauoureth and furthereth giuing his grace vnto them which is farre better then all worldly riches wealth honour whatsoeuer or delights and pleasures most precious among the sonnes of men This saying God resisteth the proude but giueth grace vnto the humble eyther in the verie same woordes or in woordes of the same sense is often repeated and it consisteth of two members 1 That God resisteth the proude 2 That he giueth grace to the humble For the first God resisteth the proude Dauid the princely Prophet auoucheth the same God sayth he wil Psal 18. saue the poore people but will cast downe the proude lookes Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet the high looke of man shall be humbled and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased and the Lord onely shall be exalted in that day Ezechiel setting downe the Parable of the two Eagles whereby Nabuchodonosor king of Babylon and Iochoniah the king of Israel were ment which Nabuchodonosor abounding in power riches and a mightie kingdome should carie the other into captiuitie and afterwarde shoulde bee plagued for his oppression of the Church and people of God comforting the Saints the Prophet telleth them that God would beate downe the proude enemies of the Church and exalt her which was low and despised and saith All the trees of the field shall knowe that I the Lorde haue brought downe the high tree and exalted the lowe tree that I haue dried vp the greene tree and made the drie tree to flourish I the Lorde haue spoken it and done it In like manner entreating of the fall of Zedechiah and the captiuitie of Iehozadecke the Priest in the person Ezec. 21. of GOD the Prophet speaketh thus sayeth the Lorde God I will take away the Diademe and take away the crowne whereof the one might concerne the priest the other the Prince I wil take away the diademe and take of the crowne they shal be nomore the same I will exalte the base or humble abase him that is high And cōparing Pharao with the king of Assiriah for prosperitie Ezech. 31. prophesying like destruction to them both witnesseth that God would abate both their prides and resist the insolencie of their spirites Nabuchodonosor being cast downe by God and afterwarde exalted againe Daniel 4. breaketh forth into these wordes in Daniel the Prophete Now therefore I Nabuchodonosor prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgements and those that walke in pride he is able to abate The whole 10. chapter of Sirach tendeth Ecclus. 10. almost to no other purpose but to teach that God resisteth the proude Salomon the wise king ouer Israell auoucheth the same truth and saith the pride of a man Prou. 29. shall bring him lowe because God euermore resisteth the proude as the Apostle teacheth Saint Peter hath the very same sentence decke your selues with lowlinesse of 1. Pet. 5. minde for God resisteth the proude and giueth grace to the humble The blessed virgin Marie in her song Luke 1. singeth prayse vnto God who had put downe the mighty from their seate and exalted the humble and meeke Our Sauiour Christ saith that such as exalt themselues Luke 14. in their owne pride shal be abated and brought low And the heathenish Megera in Seneca saith to Lycus rule being proude in minde and beare a lofty and high stomacke Seneca in his traged for God followeth at the backe the proude to punish them and resist them Who so through worldly desires therefore shall lift vp themselues against God must looke to haue God to resist them as an enemie and with his mighty power to withstande them for the Scripture teacheth that God resisteth the proude See Cyprian 1. lib. epist 3. fol. 7.
Now how and by what meanes doth God resist the How God resisteth the proude proud by many meanes and sundry 1 He resisteth them by punishing them for their pride against him as he did the builders of the Turret of Babel whose toppe should haue reached to heauen if Gen. 11. their purpose might haue bene effected But God seeing the vanitie of their mindes the pride of their hearts and the insolencie of their spirites punished them with confusion of their language that one could not vnderstand another and so they were resisted When Manasses was 2 Chro. 33. Daniel 4. puft vp with pride he was resisted by the punishment of God who deliuered him vp into captiuitie wherein he was humbled Nabuchodonosor waxing proude of his goodly and gorgious citie which he had builte was resisted by God through punishmentes for the Lord made him seuen yeares to remaine in the fieldes as a beast and bannished him the societie of man So Jsai the prophet speaking against the proude Babilonians Isai 13. 14. 13. Iere. 29. v. 16. 50. v. 29. 30. Psa 31. 18. v. 27. bringeth in God threatening by punishments to resist them I will visite the wickednes vpon the world and their iniquitie vpon the wicked and I will cause the arrogancie of the proude to cease and caste downe the pryde of tyraunts Dauid mentioneth this way of resistance the Lord preserueth the faithfull and aboundantly rewardeth the wicked doer Thus was the pryde of Goliah resisted when God punished him by little Dauid who with his sling stone patted him on the pate cast him 1. Kings 17 to ground and with his owne svvorde cut of his head and so abated the pride and glory of the Philistines Thus God resisteth the pride of Assur by bringing many punishments vpon him for his arrogancie and insolencie of spirite Thus God punished the pryde of Absalon and so resisted his seditious enterprices by hanging him by the 2. Kings 16 haire of his head in a thicked Thus God resisted the pride of Antiochus vvho in the hautinesse of his harte had threatned to make Hierusalem a common buriall place for the Ievves but immediatly 2. Mach. 9. GOD smote him vvith an incurable disease in his bovvels vvherevvith till his death he vvas tormented So resisted he Herode Agrippa vvho making on oration to the people vvhereat they cried it is the voice of Acto 12. God and not of man he proudly chalenging this praise was resisted by God by like punishments Capanêus in Capanêus great pryde being one of the captaines which besieged Thebes saide he would besiege it in despite of GOD whose pryde God resisted by punishment for a thunder boâ—â—e as some say or as other write a stone from the wall fell vpon him and slewe him Finally when Apryes king Apryes of Aegypt had proudely sayd that neyther man nor God colde take his kingdome from him he was by the iust punishment of god resisted for he was choked and so destroied Thus by sending punishments vpon the proude the Lord resisteth them 2. Sometimes he resisteth the proude by hindring their purposes by some meane vnlooked for As when the proude king of Assiriah had intended the destruction of Hierusalem god resisted him first in raysing vp Tirrhaka the king of the Blackemores to fight against him for 4. King 19 Act. 4. 21. which he departed and afterward vpon a second siege by sending his Angell to destroy his people which when he sawe he departed and went to his owne countrie In like manner was Saules proude and malitious heart a bated 1. Kings 23 who purposing the destruction of Dauid hearde say by a messenger vpon the sudden that the Philistines had inuaded the lande for which cause he returned from pursuing Dauid and so he was resisted 3. God also resisteth the proude when hee turneth their deuises vpon their owne neckes and maketh them fall into the mischiefe and snares which they haue prepared for others When Haman in intollerable pride had Esther 7. 9. determined the destruction of the Iewes and had prepared a iubbet or gallowes for Mardocai the Lorde resisted his proude purpose and caused him to be hongevpon the same gallowes which he had prepared for another When the proude princes of the prouinces of Babylon had diuised and determined the death of Daniel Daniel 6. and by a false accusation had condemned him to the denne of Lions God resisted their proude and malitious deuise and caused that the same Lions deuoured them their wiues and children whom they had thought should haue bene the death of Daniel When Cush one of Saules kinsmen had falsly accused Psal 7. Dauid the man of god threateneth that God would in this wise resist him and therfore saith that he hath made a pitte and himselfe was fallen thereinto and that his mischiefe should fall vpon his owne pate and his crueltie vpon his owne head In another place shevving how Psal 9. God resisted the wicked and proude men of the earth by ouerthrovving them in their ovvne enterprises and causing their ovvne vvicked and mischieuous deuises to sall vpon themselues affirmeth that the Heathen were sunke dovvne in the pitte that they made and that their feete were taken in the same nette they had spredde for other Againe witnessing that the vvicked enterprises of Psal 34. the proude should turne to their ovvne destruction the Prophet saith wickednesse and malice shall slay the wicked and they which hate the righteous shall perish To that purpose is that saying the wicked haue drawen their Psal 37. 57. 6. 94. 23. sword and bente their bowe to caste dovvne the poore and needie and to slay such as are of an vpright conuersation but their svvord shal enter into their owne harts and their bovves shal be broken Therefore Salomon his sonne saith he that diggeth a pitte shal fall therinto he Prou 26. Ecclus. 27. v. 25 26. 27. that rolleth a stone it shal returne vpon him To turne the wicked deuises of the proude vpon their owne pates to make the mischiefes of the vngodly to light vpon themselues to bring the proude into the pitte of perdition which they haue deuised for other men is a way whereby also god resisteth them 4. Moreouer GOD resisteth the proude by confounding their councels enterprises and deuises as appeareth 2. Kings 17. in proude Achittaphell and others As in the inuincible nauie of the proude Spaniardes so they called Anno 1588. it sent against little England so miraculously confounded and in greatest parte destroyed by the mightie hand of God 5. Neyther thus onely are the proude resisted but also God resisteth the proude by remouing and taking avvay froÌ„ them the things vvhereof they haue bin proude as he threatened the damsels of Israell to take avvay all Jsai 3. their brauerie and excellent ornamentes because they vvere proude thereof Novv some are proude of riches as
Diabolus a slaunderer an accuser This father and patrone of all euill speach spared Gen. 3. not God himselfe but spake euill of him to Adam and Euah in paradise hath God saith he said you shal die nay but you shall not die for God knoweth that at what time you eate your eyes shal be opened and yee shal be as Gods knowing good and euill Thus he sought to haue falsified the truth of God thus he brought vp an euill reporte of God himselfe as inuying the state of Adam thus he shronke not ne sticked to speake euil of God who Psal 31. Psal 145. is the God of truth and in whom there is no vnrighteousnesse at all who is faithfull in all his sayings and holy in all his workes as the Scripture teacheth This enemie of God and man with like malice set Iob 1. vpon holy Iob the righteous person accusing him as a temporizer and seruer of time a counterfait and hypocrite in hearte and such a one as serued God for profite onely Wherefore of him thus speaketh satan to God what doth Iob serue thee for naught haste thou not hemmed and hedged him in on euery side haste thou not blessed the workes of his handes and his substaunce is increased in the lande but stretch out thine hande and touch all that he hath and he will blaspheme thee to thy face thus he sought to bring Iob into dislike and disfauour with God thus hee brought vp an euill reporte of the most holy patriarke thus he accused him of hypocrisie who serued the Lorde vnfainedly from his heart thus he impeached his credite like whom there was none vpoÌ„ the earth a iust man and vpright fearing God eschewing euill This is he that begitteth all slaunderous reprochfull persons all euill speakers and backbiters of their brethren he it is who rayseth these motions in our heartes and bloweth the flame of these affections in the mindes of the wicked in whose steps who so treadeth whose example who so followeth whose practise who so expresseth whose suggestion who so obeyeth therein may not be reputed as the seruant of Christ but the slaue of satan not the childe of God but the sonne of the deuill not the heire of life but the firebrande of hell there to suffer torments with their ghostly father the slaunderer of the brethren for euer vnlesse they heartely repent themselues of the sinne and leaue the iniquitie wherunto they are giuen This is that poison of Aspis the venemous serpent Psal 140. which lieth and lurketh vnder the lippes of the reprochfull slaunderer this is that deadly poison wherewith the Apostle saith the tongues of men are infected these are Iames 3. those biting and cruell beastes who slay many with the venim of their lippes of whom Diogenes the philosopher Diogenes speaketh who being demanded what beasts did bite most daungerously answered of tame beastes the flatterer of wild beastes the slaunderer biteth soorest These wound and slay at hande and farre of at home and abroad the quicke the dead these spare neither prince nor people neither priest nor prelate neither friend nor foe rich nor poore base nor honorable man nor woman one nor another these destroy whole houses and families as Doeg 1. Kings 22. by his slaunder caused the familie of the priestes at Nob to be destroyed Haman his slaunder caused sentence of condemnation Hester 3. to goe out against the whole familie of the Ecclus. 28. Iewes these haue destroied such as haue bene at peace among themselues Therfore Sirach exhorteth men to abhorre the slaunderer and double tongued for as much as such haue destroied many that were at peace and vnitie among themselues This hath disquieted many and driuen them from nation to nation cast downe strong cities and ouer throwen the houses of mighty men and brought downe the strength of mighty people bene the decay of many nations this is that setteth princes at variance and armed mighty men one against another for the froward person soweth strife and a tale bearer maketh diuision Prou. 16. among Princes saith Salomon See more 3. chapt James v. 8. How great then is the sinne which God condemneth Dauid excludeth from the tabernacle of God our Sauiour counteth for cruell murther Saint Paul shutteth out from the presence of God in his kingdome S. Peter reproueth and which worketh so great euill to the children of men The common causes for which men speake euill Causes of euil speach one of another are chiefly these 1. Men slaunder speake euill thereby to be reueâ—ned of â—uch as eyther haue done them hurte or else are thought to haue done them iniurie Thus men and women not able with violence to make their parte a good vse their slaunderous tongues as instruments and weapons of their reuenge thus the desire of reuenge which burneth boileth in our breasts stirreth vs vp to speake euil and to slander those on whom wee would be auenged Here hence it is that hauing sustained iniurie at the handes of men and otherwise not able to be reuenged wee to reuenge our quarrels and repay the iniurie giue ouer our tongues to reuile to slaunder misreporte backbite and speake euil of them by whome the iniuries are done and committed and how commonly this cause moueth vs hereunto our selues are better then all witnesses and dayly experience sheweth more plainely then that wee ought in any wise to doubte thereof 2. As desire to be auenged pricketh men forward to this mischiefe so also desire of gaine moueth men therevnto for we see sometimes that the bringing of others by slaunder into contempt may breed our coÌ„moditie wherewith all we moued giue ouer our tongues as weapons instruments of slaunder and this thing maketh men not only to speake euil of others before priuate persons but also in the presence of princes Doeg might seeme to haue 1. Kings 22. respected this matter in his slaunderous accusation of Dauid and Achimclech with the Priestes of Nob to Saul the king from whom he expected not onely greate fauour but great profit also at the kings hands by this accusatioÌ„ But without peraduenture Siba the seruaunt of Mephibosecke 2. Kings 16. had regard in his slaunder to his gaine and commoditie when he tolde Dauid the king that Mephiboseck the son of Ionathan in Dauids persequutioÌ„ by Absolon his son had said that that day the house of Israel would restore to him the kingdome of his father This cause moued Ptolomeus 1. Machab. 11. chap. the king of Egipt to forge and frame a foolish accusation to Demetrius against Alexander that he sought his death would haue slain him that thus by bringing him into discredite he might the better inuade his kingdom the desire wherof moued him to slaunder being the onely thing he aimed at shotte at and looked vnto as the thing sheweth In Princes courtes nothing is more coÌ„mon or customable then for men cleer
from false surmised crimes and voide of all deserued spotte of false suspicion to be assailed and assaulted with reproachfull slaunder of the wicked wherein they seeke neither the glorie of god neither the peace of their countrey neither the welfare of Princes neither the happie estate of Commonwealthes but onely their owne priuate profitte and commoditie which they endeuour to enlarge increase by the discrediting diffaming backbiting and slaundering of others Neither is this true in great personages in Princes and Peeres of Common-wealthes before whom the innocent oftentimes for gaine are accused of the wicked but also in our priuate and ciuile life it is a practise moste generall for our owne gaine priuate lucre and commoditie to accuse condemne speake euill of other men and to slaunder one another 3 Neither for these causes onely doe we speake euil of our brethren but also stirred vp by enuie for the graces and benefites of God poured in plentifull maner vpon our neighbours wherat we being moued through enuie we speake euil of them as vnworthie those graces and benefites receaued and therfore it commeth oftentimes to passe that the wicked moued with enuie for the blessings of God vpon his children speake euil of them Whē the malicious and malignant people of this worlde see the Saints of GOD to flourish in vertue to increase in grace to excell in faith to be zealous in religion constant in profession of good hope in all afflictions aduanced to honour enriched with worldly wealth or any such way either inwardly or outwardly blessed by God they enuying them for the same slaunder them taunte them and speake euill of them in most wicked and vngodly manner The princes of the prouinces of Babilon seeing the vertue honour and glorie of Daniel whereunto hee was aduanced by God through Darius the King of Babilon enuying his state forged and framed an accusation Dan. 6. against him to Darius whereby he was adiudged to the denne of Lions when the obstinate and rebellious Iewes saw the zeale boldnes constancie and courage of the Ierem. 18. holy prophet who would not be feared with the faces of men from exequting his charge then they through mere malice and enuie slaundered the prophet and deuised against him and smit him with their bitter and backbitimg tonges The scribes and Pharisies through enuy of the graces of God in our blessed Sauiour Christ Mat. 12. John 8. raised vp many false accusations and vttered many slaunderous speaches against his royall person as the holy gospell witnesseth Herewith were the Iewes stirred vp against Actes 6 Steuen whose spirite they not able to withstande and resist they raised false accusations and suborned false witnesses in forged manner slaunderously to accuse him as one that had spoken euill of Moses and God The same cause pricked them forward in like maner to speak Acts 13. against the doctrine of Saint Paul and to raile against his person through malice and enuie conceaued against him To cōclude there is nothing more cōmon in the life of man then for such as are indued either with inwarde graces of the spirite or outward benefites by the hande of God for the malice and hatred wherewith men followe and pursue them to be euill spoaken of and slaundered 4 Finallie that which properly concerneth this place our euill speaking proceedeth of pride and therefore as a mischiefe and effect of pride it is here condemned The pride which of our selues we haue conceaued maketh vs to mislike whatsoeuer is not according to our pleasures and mislike moueth vs to speake euill of other men who walke not liue not doe not all thinges to our liking For as the Ape and Rauen thinke their owne young ones fairest and best fauoured yet is there not a more deformed thing among beastes then the Ape neither a fouler among the birdes then the young Rauen So men like their owne doings be they neuer so bad and condemne all others in comparison of themselues The Isai 65. Iewes through pride of their owne heartes contemned the Gentiles and spoke euill of them Stand aparte say Luke 18. they to the Gentiles for I am worthier then thou The proud conceite of his owne righteousnesse which the proud Pharisie had conceaued made him to contemne the poore Publican and to speak euill of him euen to the face and in the presence of God in the Temple I thanke thee O God that I am not as other mē extortioners vniust adulterers or euen as this Publicane The proud and wicked men of the world seeing that the Saintes woulde not runne the same excesse of riot with them and liue as pleased them therefore saith Saint Peter they speake euil 1. Pet. 4 of them Our Apostle here making pride the cause of this euill and insinuating that the proud and arrogant persons of the world will proudely condemne and slanderously speake of all those who liue not after their pleasures condemneth it as the effect of pride neither is there finally any thing that more moueth men to speak euil one of another then pride doeth So that the proud person hardly euer speaketh well of any but that he only may be in estimation account and credite he speaketh euill of al others These and the like causes may be alleadged of this euil and mischiefe which S. Iames worthely condemneth Speake not euill one of another brethren How men speak euil This mischiefe is manifolde and sundrie waies are men saide to speake euill one of another 1 When men misreport of vs and charge vs with that which is not true then speake they euil of vs. In this kinde was Dauid euil spoaken of as in the Psalme he witnesseth Cruell witnesses rose vp against me they asked me things Psal 35. I knew not they charged him with things vntrue to bring him into disgrace discredite and disfauour with men Thus Doeg the Edomite the chiefe of Sauls Heardmen spoke euill of Dauid and Achimelech the Priest of Nob affirming that they tooke councell together against 1. Kings 22. the king I saw the sonne of Ishai when he came to Nob to Achimelech the sonne of Ahitub who asked councell of the Lord for him Such euill speaches were they of those flattering Parasites and backbiting Sicophants who falslie infourmed Saul that Dauid intended mischiefe against him In this kinde proud Hamon spoke euill against Mardocheus 1. Kings 24 Hester 3 and the people of the Iewes who charged them with thinges vntrue in bringing vp euill and false reports of them There is a people saith he scattered and dispersed among the people in all the Prouinces of thy kingdome whose lawes are diuers to all lawes obserue not the lawes of the king In the seruice indeede of their God they obeyed not but in ciuill things they were obedient vnto the lawes of Assuerus and therfore were charged falsly with disloyaltie rebellion against the lawes of the king Thus we speake euill one
the fayth of the Saints Which who so euer performeth not bereaueth himselfe not onely of the name of a Christian but of the verie nature of man sayeth Lactantius Lib. 6. c. 11. because it is a dutie of humanitie to helpe in the necessitie and perill of man To the excellent prayse whereof it pertaineth that the supplie of the Saints neede and the ministring to their want is called a sacrifice As Saint Paul calleth the beneuolence of the Philippians sent vnto Philip. 4. him by Epaphroditus their minister a sacrifice of a sweete smelling sauour vnto GOD and the authour to the Hebrues stirring the people thereunto willeth Heb. 13. them to bee mindefull of ministring to the necessitie of the Saintes because with such sacrifices GOD is pleased To the offring whereof vpon the aultar of the needy brethren many things might moue Christians and true professours of pure and vndefiled religion 1 That in his law and Gospel the Lorde requireth this duetie of loue and seruice to be done to whom seeing we are infinitly indetted we herein must be obedient Touching which duetie what commaundements haue we Leuit. 19. in the holy Scripture Did not Almightie God charge Israel that they should leaue the gleaning of their haruest and the remainder of their vintage that the poore might thereby bee releeued Gaue hee not to the same Deut. 15. people commaundement that when they came into the land of their inheritance if any of their brethren fell into pouertie they should giue vnto him and not bee grieued Isai 58. therewith that so they might be blessed from God Doth not God call the hypocrites who pretended religion to this point and propertie of seruice and holie worshippe to breake their bread to the hungrie to call againe the wanderer to cloath the naked and not to despise their owne flesh Doeth not our blessed Sauiour Luke 6. exhort men to this effect of religion and therein to imitate the example of God Doeth not Saint Paul perswade men to distribute to the necessitie of the brethren Rom. 12. Doth hee not desire the Church of Galatia to Gal. 6. doe good vnto all men but specially to the housholde of faith Doeth hee not will Timothie his scholer to 1. Tim 6. charge the riche men of the worlde to bee riche in good workes and readie to distribute Exhorteth not the Heb. 13. Apostle to the Hebrues to communicate and distribute to the poore and needie because thereby God is well pleased Doe not sundrie other Scriptures sounde to the same sense and purpose Seeing Almightie God in his lawe the Prophets in their writings our holie Sauiour in the Gospell the blessed Apostles in their Epistles haue hereunto mooued then no doubt the verie viewe and recording of this commaundement might mooue all such as professe pure Religion and vndefiled before God to this duetie of charitie 2 Neither this onely but also the remembrance of our frailtie and ficklenesse of our worldly condition must moue to charitie For such as are riche to day may be poore to morrowe our riches are vncertaine our state miserable our condition variable our selues may neede to morrowe who to day wallow in all wealth we may come to pouertie which now abound in plentie wee may bee pinched with penurie which nowe enioy prosperitie To the ende therefore that we may finde mercie in miserie let vs shewe pitie in our prosperitie knowing this that who so shutteth his eares to the crie of the poore shall crie himselfe and not bee heard Our Sauiour auoucheth that with what measure wee Prou. 21. Matt. 7. meete vnto other other shoulde meete with the same vnto as also if we meete in a plentifull measure of mercie wee shall haue plenteous mercie shewed vs againe if wee meete in a harde measure of senslesnesse and want of feeling our brethrens want wee our selues shall bee vnpityed in the time of our anguish This Apostle affirmeth that there should be condemnation James 2. mercilesse to him that sheweth no mercie For assuredly whosoeuer in censuring and rashly condemning his brother or not in relieuing and helping him in destresse sheweth himselfe cruell currish hard hearted and mercilesse shall finde Almightie God and men also hard seuere mercilesse and rough agaynst him It is good therefore men should thinke of themselues in their brethrens persons and recount that wee our selues in perill deserue not to bee deliuered if in daunger wee stretch not out our helping hande to others neither in necessitie to be pitied if we succour not in neede such as are destressed This frailtie and changeablenesse who so weigheth and considereth a right shall easily be moued to this propertie of religion and duetie of loue which Saint Iames commendeth 3 That we are members each of each other and all members of one bodie might it not moue vs to mutuall succour In the naturall bodie if one part be grieued the 1. Cor. 12. others are all disquieted if the hee le be pricked the head stowpeth the backe boweth the eyes looke the fingers feele the handes holde and euerie part endeuoureth to remooue the griefe and when our Christian brethren and sisters suffer shall we be senselesse When wee are full shall wee thinke no man emptie VVhen we are housed shal we thinke no man to be harbourlesse When we are clothed shall we perswade our selues that no man then is naked If we be whole is no man sicke If we be sound is no man sore If we be free is no man bonde If vvee bee vvarme is no man colde If vvee abound doeth no man lacke Shall nature teach our members mutually to helpe one another and shall not the bonde of spirituall incorporation teach vs one to suffer with another one to succour another The Pellican when hers are sicke with her owne blood succoureth them and shall we not helpe in their neede our needie brethren redeemed and raunsomed with the bloud of Christ Whome assuredly we haue not for our head neither yet are we his Saints nor felow members of this his misticall bodie vnlesse we bee carefull to succour them in the time of their neede 4 If wee require example God is rich in mercie and goodnesse hee giueth aboundantly to all men and reprocheth none vvhose example our Sauiour commendeth vnto vs to mooue vs thereby to the workes of mercie Be ye mercifull euen as your heauenly father Luke 6. is mercifull 5 If we looke for a president our Sauiour Christ is our patterne who laide downe his life for vs that wee should lay downe our liues much more our goodes for the brethren 1. Iohn 3. 16. 6 If reward may allure vs we haue not onely therefore promise of encrease and multiplying our store here as we see was performed to the widow of Sarepta whose meale in tubbe and oile in cruse though there of dayly were spent decreased not because in destresse she relieued 3. Kings 17. Pro.
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
famous Physicion calling and counting it follie blasphemed it All men which by vile speeches disgrace discredite reproach or speake euill and maliciously of Christian religion as diuers and sundrie wise prophane rich men offend blaspheme the worthie name whereupon we are called and whereby we are called 2 As by their speech so by their liues men blaspheme and dishonour the Gospell when they which professe religion walke not neither liue thereafter by which meanes the Gospell is flaundered dishonoured blasphemed 2. Kings 12. Thus Dauid blasphemed the worthy name whereby he was called when by his adulterie he caused the name of God to be euill spoken of and blasphemed by the wicked the rulers ouer the people of Israel causing them to houle blasphemed the name of God in like manner as is Isai 52. witnessed by the Prophet The Iewes which professed the selues the people of GOD by breaking the law of God whereof they boasted and liuing in all vncleannes mischiefe Rom. 2. and wickednes caused also the name of God to be blasphemed among the brethren as Saint Paul writeth All men professing godlines yet liuing disorderly dishonestly and otherwise farre then their calling requireth blaspheme the worthy name whereby they are called as adulterers fornicators vncleane persons couetous men extortioners oppressours drunkards vsurers liers deceauers the malicious and enuious the slaunderous and reproachfull persons with such like professing godlines but practising wickednes in their whole conuersation blaspheme the name whereby they are called And thus the rich men oftentimes blaspheme the Gospell in like manner Albeit both wayes the worthy name whereby Christians are called be blasphemed by the wicked rich men of the world yet the Apostle seemeth to haue spoken of the former kinde whereby the Gospell is euill spoken of and blasphemed as by the spitefull malicious and vile slaunders mockings and reproaches of Christ and his religion Which thing while the rich men of the world doe they ought to be helde as cursed and execrable To honour such as these are what madnes is it And as in the Apostles time there were such hare-braines and frantike fooles so this madnes also remayneth among vs in these daies For we cappe we crouche we bowe we bende we preferre we honour we esteeme we respect and that with disdaining of the poore brethren vngodly men mockers and scorners of religion arrand papists knowen adulterers open blasphemers dayly liers luxurious and riotous persons carnall professours yea and professed enemies vnto the Gospell and worthie name whereby wee are called whose whole force is bent whose whole laboure is imploied whose studie tendeth by all possible meanes not onely in part to corrupt but in whole to subuert Christian religion to bring in idolatrie restore superstition and sowe the seede of scisme in the Church of Iesus Christ What madnesse is this in our braines what phrensie hath possessed vs what lacke of sense and reason what doting follie hath bewitched vs These are then the two euils which in accepters of mens persons are here condemned peruersnesse of iudgement in preferring the prophane rich whō God abhorreth and contemning the poore godly whom he hath called and their doting madnesse in that they honour and preferre those who for their tyrannie vnmercifulnesse and extreeme crueltie towards the Saints and their horrible blasphemie whereby they blaspheeme and speake euill of the worthie name whereby we are called are to be counted execrable and cursed And this is the second thing in this first reason to be considered the euils which in respecters of persons in the professing of the Gospel of Christ are here condemned 3 The third thing in this first argument is the conclusion The conclusion wherof thus saith the Apostle but if ye fulfill the roiall lawe according to the Scripture you doe well but if you regarde persons yee commit finne and are reprooued of the lawe as transgressours In which wordes the Apostle concludeth that charitie which by the lawe of God is prescribed can not stande with this respect of persons for the lawe requireth that men shoulde loue their neighbours as themselues without exception counting all men our neighbours therefore in the dueties of loue men must not regarde mens persons but generally do their duetie to all And this conclusion seemeth to be inferred by the way of preuenting an obiection which might haue beene made by them which honour the rich with the contempt of the poore for they might say to honour is a point of loue loue is the fulfilling of the law therefore in honouring the rich we fulfill the will and the lawe of God and so doe well Matt. 22. Rom. 13. Gal. 5. 1. Tim. 1. and offend not Thereunto Saint Iames answereth if in deede you loue according to the true meaning tenour of the law which willeth vs to loue our neighbour as our selues and counteth all men our neighbour and therefore inioyneth loue generally towardes all to bee extended you doe well But if you regarde in your loue the persons of men and loue honour preferre men because of their riches pompe glorie and outwarde appearance you sinne and become transgressours of the law If you loue euen the rich also as men you do wel but if you loue and honour them because of their riches you doe sinne and transgresse the law This conclusion in these two verses contayned ministreth vnto vs the consideration of foure things 1 VVhat the royall lawe is here mencioned 2 Why this lawe is called a royall lawe 3 VVhat this royall lawe commaundeth men 4 Howe this lawe is fulfilled 1 The lawe which here is called royall is the lawe of loue and righteousnesse prescribing what duetie to euerie one pertaineth and it containeth that part of the lawe which in the second table is deliuered teaching vs to loue one without hating of another to honour one without contemning of another to preferre one without disdaine of another to regarde the rich without neglect of the poore brethren The lawe of loue therefore which prescribeth what duetie is to bee perfourmed to euerie one is the royall lawe by Saint Iames here mencioned But if you fulfill the royall law which sayeth thou shalt loue thy neighbour as thy selfe you doe well 2 This lawe of loue here called the royall lawe is therefore called the royall lawe 1 Because it is from a King not mortall but immortall euen the king of kings and Lord of Lords euen from God This law then proceeding from this King is called the kings lawe the royall 1. Tim. 6. 15. Reuel 5. lawe the princely lawe And that this lawe concerning loue is from GOD it is manifest for God in the reforming of his people among other things prescribeth Leuit. 19. this lawe vnto them loue thy neighbour as thy selfe Saint Paul agreeable thereunto sayeth Concerning brotherly loue I neede not to write vnto you for 1. Thes 4. 1. Iohn 4. you are taught of God to loue one