worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
vs vnto himselfe in honorable wedlocke as it were wherfore he saith to his church I will Osei 2. marrie thee to my self for euer yea I wil marrie thee vnto me in righteousnes in iudgement in mercy compassion I will euen marrie thee in faithfulnes and thou shalt know the Lord. Of this heauenly mariage S. Paul speaketh to the elect saints of Corinth I am iealous ouer you 2. Cor. 11. with godly ielousie for I haue prepared you to one husbād to present you as a pure virgin vnto Iesus Christ The saints elect of God in the receate of the holy Sacramēt of baptisme haue pledged and plighted their faith and trouth to God being then married to God betrothed to Iesus Christ we ought not to leaue our first loue and Reuel 2. 4. betake our selues to worldly creatures but wholy to depend relie and rest vpon him and cleaue inseperably to him who hath freely loued vs in his beloued sonne Iesus Christ our Lord. The case thus standing then vvith vs to set our affections vpon earthly thinges to force and bende all our loue to vvorldly vvealth riches and honour is nothing els but the losse of our faith to God the breach of the knot bond of loue to him the violating of matrimoniall chastitie tovvard the almighty vvhereby vve become adulterers and adulteresses against the Lord. The impure vvicked persons of this vvorld vvhose onely care is the encrease of their wealth and honour are therfore adulterers and adulteresses against God and by the Apostle here so termed ye adulterers and adulteresses Almighty God hath sent his onely sonne of his vnspeakable loue to ioyne vs vnto himselfe in heauenly mariage by an inuiolable coniunction by him are we purged frō all iniquitie to be a pure spouse vnto him immaculate Tit. 2. 2. Cor. 11. and vndefiled before God that he might make vs vnto himselfe a glorious Church not hauing spotte or wrinkle or any such thing Shall we so soone forget our heauenly Eph. 5. cōiunctions shal we so soone forget that inestimable benefite shall we so soone falsifie our faith trouth to God Shall wee burie in obliuion so greate louing kindnesse of the Lorde shall we violently rente in peeces the bonde of couenant with so solemne protestation knit betwixt God and vs shall wee make a diuorce from him who loued vs forlorne and loued vs freely without any portion of goods to commende vs to followe the straunge loue of the world ô we adulterers adulteresses in so doing Wherefore as they which haue giuen their faith mutually and plighted their trouth each to each other and haue so knit the knot of matrimonie and are ioyned in honourable mariage together leauing their owne louers ioyne themselues in straunge loue are adulterers and adulteresses and so both called and counted euen so they which by solemne protestation haue in baptisme betrouthed themselues to GOD leauing him and giuing themselues to the straunge loue of the worlde and worldly thinges commit adulterie agaynst GOD and by Saint Iames are called adultresses and adulterers Ye adulterers and adultresses know you not that the amitie of the world is enmitie with God Thus to loue the world immoderately as doe the wicked is to hate God to professe friendshippe thereto is to proclaime warre against God to geue our selues inordinately to worldly things is to play the adulterers and adultresses against the Lord for which thing here men are sharply reprooued Yee adulterers and adulteresses know you not that the amitie of the worlde is enmitie with God 2 The reproofe premised the reason followed why the lustes and desires of worldly thinges should be auoyded and cannot bee followed without adulterie against God and the reason is from contraries the loue of God and of the world are contraries therfore they cannot agree together neither consist in one and the same person For if we loue the world we must needes hate God and if we loue God we must hate the world we cannot loue both at once and together for the amitie of the world is enmitie with God and he that maketh himselfe a friend of the worlde professeth as it were open hatred against God The loue of the world is for men to make thē selues seruants and slaues to worldly desires and corruptions The loue of God is to preferre him before all things and wholly to dedicate our selues to his seruice in holines Luke 1. righteousnes acceptable before him Betwixt which two there is such contrarietie as how much a man is inclined to the one so much hee declineth from the other how much he is wedded to the world so much he is alienated from the Lord. For as a woman the more shee groweth in loue with another man the lesse loue she hath and the lesse liking of her husband whom in fine she hateth and loatheth Euen so we rauished with worldly desires the more we loue them the lesse we loue God by the meanes whereof in fine we also hate him And as a wise husband cannot abide his Spouse wantonly to sport and play with an adulterer neither wil he part stakes in matrimoniall and secrete dueties of mariage with any other so neither will God and our Sauiour Christ suffer vs his spouse to dallie and sport with Sathan and this present world wherby we runne a whoring from him O then you adultresses and adulterers who are tickled with the inticements choaked with the cares rauished with the loue of worldly lustes know you not that the loue of this world is enmitie with God and that in louing the world you growe in hatred with God So that you cannot loue the world but you must leaue god cōmitte adulterie and fornication against him How contrarie these two loues be and how impossible it is for vs to loue both God and this world at once and together it may appeare by our Sauiour himselfe Mat. 6. who telleth vs that no man can serue two masters being contrarie one to the other for either he shall hate one loue the other or leane to the one and despise the other that we cannot serue God and riches God Mammon 1. Iohn 2. the Lord this world are contrarie masters so that none can serue thē bothtogether The holy apostle Iohn subscribeth to his master and ours Iesus Christ who exhorting men not to loue the world neither the things therin reasoneth from the contrarietie betwixt the loue of God of the world Loue not the world nor the things therein If any man loue the world the loue of the father is not in 2. Cor. 6 him Saint Paul rightly demaundeth as a matter impossible what fellowshippe hath righteousnes with vnrighteousnes what communion hath light with darkenes what concord hath Christ with Beliall God being righteous hath no fellowship with the worlde which is wicked and lieth altogether in sinne God being light and the father 1. Iohn 5 Iames 1
desert of Maon perceiuing the inestimable loue of God toward Psal 116. Psal 143. 12. 144. 10. him protesteth that he will therefore be thankfull and do God seruice Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaide In this sence infinitely is setuant taken in holy Scripture meaning all such as serue God in profession of religion Specially they are called the seruants of God and of Christ who in some seueral and chiefe calling do homage vnto God and promote his kingdome So Princes in common wealths Preachers and Ministers in the Church of Christ are seruants of God and of Christ in speciall seruice Our sauiour Christ in some sence is also a seruant in that in the office of a mediatour he serued the wil and pleasure of his father whereof the prophet Ezechiel speaketh Ezech. 34. I will set vp a shepheard ouer them and he shall feed them euen my seruant Dauid he shall feede them and be their Shepheard By Dauid not meaning Dauid the king the sonne of Ishai but Iesus Christ of whom Dauid was a liuely type and figure Isai also speaketh of Christ in the Isai 52. 53 v. 11. 42. 1. person of God Behold my seruant he shall prosper hee shal be extolled and exalted very high speaking of our sauiour Christ in whose hands the worke of our spirituall deliuerance prospered Seruing therefore as the head great Shepheard of the church he is called in a special respect the seruant of God Dauid and other Princes seruing God in the chiefe place of the common wealth in handling the scepter of gouernment are called Gods seruants Magistrates seeking by setting foorth Gods glory and true religion by geuing precepts and making lawes for the aduancement of godlines and vertue are called the seruants of God in that speciall seruice as Augustine Epist 50. to Boniface the Earle at large sheweth So the Apostles and Ministers of Gods word specially called to the ministerie of the word and sacraments are called in respect of that speciall seruice specially the seruants of God and of Christ as Saint Paul in sundrie his Epistles Saint Peter and this Apostle of himselfe speaketh calling themselues the seruants of the Lord. Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ and to licke dust vnder the feet of his Church as the Prophet speaketh which is that earthly Princes should not feare to set out the gospel Psal 72. and geue all their strength to the enlarging of Christ his kingdome though it bee with hazard of their crownes Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God as their hiest honour to be ministring spirites to Christ and to be subiect vnto him How many times doeth Abraham Isaac Iacob Moses Iosua Dauid Ezechiah and all the zealous kinges of Iuda entitle themselues the seruants of God How often doeth God shew foorth his great loue fauour and goodnes to Israel yea and many other vnder this name that they are his seruants Who euer of the Princes of the earth but Pharao and Senacherib and the like exalted themselues against him in this wise Who is the Lorde that I should heare his voice I know not the Lord neither vvill I let the people goe Exod. 5. Exod. 5. If thou vvert as mightie as Dauid the King and Prophet yet this is thy greatest honour vvith him to say Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaid Psal 116. If thou excellest al kings in vvisdome riches honor as Salomon did yet this is thy Psal 116. glory to reioyce in the seruice of Iesus Christ If thou vvert vviser then Daniel more righteous then Noah more perfect then the Prophets this is thy glory the seruice of Christ If vve vvere Princes on earth Prelats in the Church Angels in heauen yet this is the height of all glory to reioyce in the seruice of Christ Who are vve and vvhat are our fathers houses vvho can imagine and frame vnto our selues greater glory then to bee seruantes vnto Christ This the Apostles did not vvho alvvais held it their greatest glory to be indeed the seruants of Christ 1 Now this name of seruant must teache vs humilitie that we submitte our selues to Christ whose seruants we are and for his sake and by his example to serue one another wherunto he exhorteth You know that the Lords of the Gentiles haue rule ouer them and they that are Matt. 20. exercise authoritie vpon them But it shall not be so among you but who so will be great among you let him be your seruant and who so wil be chiefe among you let him be your minister euen as the sonne of man came not to be ministred vnto but to minister and to geue himselfe John 13. for a raunsome for many Whereunto his example in washing his Disciples feet serueth Whereupon he concludeth You call me master and Lord and ye say well for so I am if I then your Lord and master haue washed your feete ye ought also to wash one anothers feet For I haue geuen you an example that ye should doe euen as I haue done vnto you Verely verely I say vnto you the seruant is not greater then the master neither the Ambassador greater then hee that sent him So by their calling vnto his seruice hee by his example teacheth them humilitie both to serue him and to serue one another also The holy Apostle teaching the Saints that their freedome and liberty Gal. 5. consisteth in mutuall seruing one another in the humilitie of their hearts thereunto exhorteth Brethren you haue been called vnto libertie onely vse not your libertie as an occasion to the flesh but by loue serue one another Elsewhere about to entreate of the particular dueties of Ephes 5. speciall persons as a sentence generall he premiseth this Submitte your selues one to another in the feare of God Vnto whom Saint Peter subscribeth Submitte your selues 1. Pet. 5 one to another deck your selues inwardly in lowlines of minde for God resisteth the proud and geueth grace to the humble Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth and to serue one another in the feare of God Let disdainfull contempt let ambitious honour let insolent pride let peeuish arrogancie be abandoned abolished frō the harts of the Saints who are therfore seruants to serue God his sonne Iesus Christ in all pure holy obediēce for his sake to serue one another in loue 2 By our seruitude we are furthermore taught what we owe vnto Christ Iesus our Lord and maister euen all Luke 1. seruice which is the ende of our redemption and cleansing by Christ from our sinnes Zacharie the father of Saint Iohn Baptist therefore saith wee are redeemed and deliuered
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
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.
this forme was common to the people To wish prosperitie which was vsed of the philosophers To wish health which was proper to the physicions The Romans commonly vsed one forme of greeting to wish health as Marcus Cicero wisheth or sendeth health to Publius Lentulus and so others Other haue vsed other formes The enemies of Beniamin sending Esd 5. their letters to king Darius against Iuda in their salutatiō Dan. 3. wish him peace To Darius the King peace Nabuchodonosor making a decree that all Nations should worshippe and serue the God of Sidrach Misach and Abednego in his letters to that purpose tending he vseth the like salutations Nabuchodonosor king to all people nations and languages that dwel in all the world Peace be multiplied vnto you Saint Paul in euery of his Epistles sendeth greeting vnder this forme Grace and peace from God the father c. Or Grace mercie and peace as to Timothie Saint Peter imitating Paul vseth the like forme Saint 1. Pet. 1. 1. 1. Iohn 1. 1. Iude wisheth mercy peace loue to be multiplied Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth and his salutation In the other two he contenteth himselfe with the name of the writer and the party to whom he writeth but altogether he suppresseth his salutation The church of Christ in their first generall Acts 23 counsel held at Ierusalem writing to the Antiochians salute them in manner following The Apostles Elders and brethren to the brethren which are of the Gentiles in Antiochia Siria and Silicia send greeting And Acts 15. Claudius Lysias the chief captain sending Paul to Felix in his letter saluteth him in this maner Claudius Lysias vnto the most noble Gouernour Felix sendeth greeting In which places they vsed the forme of Saint Iames in this place mentioned which being translated word for word is To reioyce to be mery Which ioy and reioysing is not bodily but spirituall the ioye of the Spirite in the Lord whereby we reioyce in him not onely in our prosperitie and in his benefites fauourably and mercifullie poured vpon vs but also in our troubles iustly by him inflicted and in the miserie and aduersitie of this worlde which we accept and receiue from him as a testimonie of his loue toward vs in that we are thereby made conformable Rom. 8. to the image of his sonne Iesus Christ that as wee are like him in affliction so we may be like him in glorie Iohn 16. This reioysing and this ioy our Sauiour Christ promiseth his Ye shall weep and lament the world shall reioyce ye shal sorow but your sorow shal be turned into ioy To which Saint Paul exhorteth Reioyce in the Lord always Phil. 4. and againe I say reioyce This is the ioy whereby God reigneth ouer his whereof the Apostle speaketh The kingdome of God is not meat and drinke but peace and righteousnes and ioy in the holy Ghost And this is that Rom. 14. which in his salutation he wisheth them And thus much may serue for the title of the Epistle Iames the seruant of God and of Iesus Christ to the twelue Tribes which are scattered abroad Salutation ioy and reioysing Now the God of comfort and consolation poure into our heartes this ioy of the Spirite that our hearts and mindes replenished with gladnes we may in all things reioyce in him through Iesus Christ our Lorde To whom with the holy Ghost three persons in trinitie one euerliuing and euerlasting God in vnitie be all praise dominion and maiesty now and for euer Amen Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon 2. 2 My brethren count it exeeeding ioy when ye fall into diuers temptations 3 Knowing that the triall of your faith bringeth foorth patience 4 And let pacience haue her perfect work that you may be perfect and entire lacking nothing 5 If any man lack wisdome let him aske it of God which geueth to all men liberally and reprocheth no man and it shal be geuen him 6 But let him aske in faith and wauer not 1. Place of bearing outward afflictions THe title of the Epistle being sette downe in these words and the rest hee commeth to the handling of the matter and common places which herein are conteyned Of which the first is of bearing outward afflictions wherin we ought not to be cast downe but rather to be glad not to be faint hearted but to reioyce With which he doeth wisely to beginne in as much as in that their scattering their case was most miserable and therefore were they first of all to bee armed and comforted against afflictions Which in these verses and in the 9. 10 11. 12. he performeth In which discourse there are foure things to be noted 1 The proposition 2. verse 2 The reasons of confirmation 3. 4. verses 3 The distinguishing of persons to whom the crosse is profitable 9 10. 11. verses 4 The conclusion 12. verse Now this Treatise is a little inuerted and troubled by a digression which is necessarily made 6. 7. 8. verses wherin the second place is conteyned This being thus obserued noted by the way let vs consider the words read In these verses are three things to be noted 1. The proposition of the place 2. The confirmation or rendring of reasons of his proposition And they are three 1. From honest comelines 3. 2. From profit because it causeth patience that excellent vertue 3. From euent and effecte it maketh perfect 3. The preuenting of an obiection In which are two things 1. The obiection proposed How shall we beare the crosse as we are taught 2. The answere In which are four thinges noted namely 1. What that wisdome is 2. Who geueth it 3. What hope wee haue to obteine it 4. How we may aske it 1 The first herein is the proposition of the place which is That the Saintes of God must beare afflictions Vnder the heauy burthen whereof they may not faint fall downe nor quaile but be patient triumphe and reioyce Hereof he carefully admonisheth because in their scattering and dispersing their condition could not be but miserable and therefore in these externall afflictions they had neede to bee comforted which Saint Iames doeth faithfully in this place My brethren count it exceeding ioy when ye fall into diuers temptations Saint Peter in like case writing to those strangers which were in like maner 1. Pet. 4. scattered here and there in Pontus Galatia Cappadocia Asia and Bithinia exhorteth them to beare afflictions without fainting Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you but reioyce in as much as you are partakers of the sufferings of Christ that when his glory shall appeare yee may be glad and reioyce Our Sauiour Christ foretelling his Disciples the condition wherunto they should be Mat. 10 subiect euen to bee as
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
in respect of persons BEfore wee come to the particular discourse of these words it may seeme conuenient that wee both rippe vp the whole Chapter and also see the coherēce and dependence thereof with the former This Chapter as in the table appeareth may be deuided into two places The first is against respect of persons when the poore being honest and godly are neglected contemned and disdained in respect of the rich and wealthie of the worlde which is against charitie proceeding from a true faith which admitteth no such respect of persons in the faith and religion of Christ The second is concerning good works which in the saints of god are ioyned with faith in Iesus Christ Whereof faith voide altogether is vaine dead and fruitlesse The first place is from the first verse to the fourteenth and consisteth of two particular and special brāches The first is the proposition conteyned in the first verse The seconde the proofe and confirmation of the proposition This proofe conteyneth two reasons the first from the example of such as doe thus respect mens persons wherein three things are noted 1 The example it selfe 2. 3. 4. verses 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons 5. 6. 7. verses 3 The conclusion 8. 9. verses The second reason and argument of proofe is from the nature of the law which law they transgresse which haue the faith of Iesus Christ in respect of persons And in this second reason there are also three things to be obserued 1 The proposition verse 10. 2 The confirmation verse 11. 3 The conclusion verses 12. 13. And this is the summe of the first part of this Chapter The second part of the Chapter is touching good works which as signes testimonies fruits effects of our faith are therunto to bee ioyned in the Saints of God In which part there are three things set downe 1 The proposition and state of the treatise verse 14. 2 The proofe conteining foure reasons arguments The one from a similitude 15. 16. 17. 18. Another from an absurditie which might grow verse 19. 3. From Abrahams example 20. 21. 22. 23. 4. From Rahabs example verse 25. 3 The conclusion which is first made verse 24. thē againe repeated verse 26. And this is the summe of this second part And in these two the whole Chapter is consumed and spent This being the resolution of the Chapter wee must also see how it hangeth with the former The dependence and coherence with the former chapter then is this Saint Iames in the first Chapter from the 21. verse to the ende gaue out certaine admonitions and as it were exhortations which as fruites or effects flowed and rose out of the word of God whereby we are regenerate as that we ought to receiue the word with meeknes that we must be doers of the worde not hearers onely that the worde of God reformeth and brideleth our tongues and speach that true religion and pure seruing of God consisteth in charitie and innocencie of life These foure proposed in the first Chapter in this place the Apostle addeth the fifth which is concerning respect of persons which must not be in the religion and profession of the faith of Christ Which is from the first to the fourteenth verse And 6. admonition which is touching good works to be ioyned with faith from 14. to the end And these hang very well with the former treatise For if true religion and vndefiled before God consist of two things as in ver 27. of the former Chapter appeareth in charitie and innocencie and respect of persons being against charitie and carelesnes of doing well against innocencie the Apostle very conueniently falleth into the discourse of these things And thus this Chapter hangeth very well together with the other and hath a necessarie dependence therewith And as religion consisteth in charitie first then in innocencie of life so the apostle first forewarneth of that which is contrarie to charitie and loue namely respect of persons Secondly of that which is contrary vnto innocencie carelesnes of good workes and vertue the fruites of faith and religion These things being thus premised the first place or part of this Chapter is concerning respecte of persons which cannot stand with Christian religion nor charitie 5. Admonition And it is the fifth admonition geuen by the Apostle In 1. part of this Chapter which I haue noted two things 1 The proposition 2 The confirmation The former of these two that is the proposition is conteined in the first verse set down vnto you Wherein I obserue Two thinges Namely 1. The persons whom he admonisheth the Saints or the brethren 2. The thing whereof he admonisheth that they haue not the faith of Christ in respect of persons 1 The persons whom Saint Iames admonisheth here are the brethren to whom he geueth this attribute and calleth them by the name of brethren which thing hee doeth very conuemently in as much as in the discourse he is to admonish them of a duetie of loue whereunto they ought to be the more prompt in that they are brethren therefore saith he My brethren 1 Brethren in holy Scriptures are sundry waies taken 1 They are tearmed brethren which are of the stock of Adam of whom as of one stock and bloud the whole world and all mankind was made therefore in a generall acception and taking of brethren all men in the Acts 17. whole world are brethren Thus the poore and the riche the noble and the base botne the wise and the foolish the learned and the ignorant the master and his seruant the Soueraigne and the Subiect the teacher and the scholer the Prince and the people are brethren 2 More narrowly and properly they are called brethren who come of the same patents who haue the same father and mother or at the least one of them as Cain and Abell were brethren properly and fully to whome Seth Gen. 4. after the death of Abell was also brother for they were the sonnes of Adam and Euah the same parents Ismael Gen. 25. Gen. 30. 35. Isaac hauing Abraham for their father were brethren though the children of diuers mothers Iacob and Esau being the sonnes of Isaac and Rebecca were brethren Ioseph and Beniamin the two sonnes of Iacob by Rachel were properly brethren in as much as they had both the same father and same mother also And they which haue the same parents either both or one at the least are called Gen. 13. naturall brethren because they drawe their beginning and naturall birth from one fountain and from the same parents 3 Besides these after the manner of the Hebrewes they are called brethren who come of one line and race albeit in diuers degrees So the Hebrewes called their cousins and kinsmen brethren as Abraham to appease stay the debate and strife betwixt his heardmen and Lots his nephew
calleth Lot his brothers sonne brother Let there be no strife betweene vs and our heardmen for we are brethren Thus the cousins of Christ after this phrase of the Hebrewes are called his brethren When our Sauiour Luke 8. Mat. 12. Christ was preaching within the house to the people there came newes to him that his mother and brethren stoode without desirous to speake with him they which were there called his brethren were Iames Ioses Simon and Iudas the cousins of Christ and the sonnes of Marie Cleopha sister to the blessed virgin as in the next place Chapter of the Euangelist is recorded who reporteth Mat. 13. that the Iewes seeing the wonderfull workes and myracles which he did in murmuring and disdainfull manner spake of him and his kinred and said Is not this the Carpenters sonne is not his mother Mary are not his brethren James and Ioses Simon and Judas These were not his naturall brethren neither the sonnes of Mary the virgin but his cousin 's germane and the sonnes of Alpheus the husbande of Mary Cleopha the sister of the blessed virgin S. John calleth Christes kinsmen who in reproachfull John 7 manner willed him to depart from them and to goe into Iudea to shewe himselfe vnto his Disciples by the name of brethren wherefore he said that in the feast of Tabernacles his brethren said vnto him Depart hence and goe into Iudea that thy Disciples may see the workes thou doest calling his kinsfolke by the name of brethren according to the speech of the Hebrewes Iacob comming Gen. 29. to Rachell the daughter of Laban telleth her that he was her fathers brother and the sonne of Rebecca Rebecca was sister to Laban and Laban vncle to Iacob yet when he properly speaking should haue said I am thy fathers nephewe he saith I am his brother which was common to the Hebrewes And Laban himselfe beating a price with verse 15. Iacob what he would take to serue him calleth Iacob brother after the same manner though thou be my brother yer shalt thou not serue me for nought Thus both in the old and also in the new testament the holy Ghost vsing the phrase of the Hebrewes calleth such as are but kinsfolke and of kinde as cousins by the name of brethren vsing the word Brother much more largely 4 To come nearer vnto the Apostle in the whole booke of God both the olde and also the new testament they are often called brethren which were of the same religion which serued the same true and liuing God which were of the same profession After which acception of brethren the Hebrewes in the olde lawe and the Christians vnder the Gospell are brethren Moses therefore seeing Exod. 2. Acts 7. two Hebrewes contend and striue together to reconcile them and to stay the contention asketh them why they stroue together seeing they were brethren yet brethren onely in respect of their religion wherein they agreeing were called brethren Which is also the meaning of the lawe which willed the Israelites when they came Deut. 15. into the land of Canaan if therin any of their brethrē fel into pouertie and decay they shoulde helpe him releeue him succour him whereunto almighty God respected Deut. 25. when for a time for the hardnes of their harts he forbidding the people to take of their brethren suffered them to take vpon vsurie of strangers accounting all the Iewes as brethren because they serued the true and liuing god but the Nations and people of other Countries as strangers because they agreed not with them in their religion In which sence the lawe speaketh when it either forbiddeth or permitteth this or that to bee done vnto the brethren The newe testament following the old herein and the Apostles holy men of God in the primitiue church imitating the examples of the Saintes in the time of the law and Prophetes call in like manner those brethren which are of the same religion and profession of the Gospell Wherefore Saint Peter immediately after Christes ascension speaking to the Disciples and professors of the Acts 1. Gospell made this oration vnto them Men and brethren this Scripture must needes haue beene fulfilled which the holie Ghost by the mouth of Dauid had spoken before of Judas which was guide to those which tooke Iesus Acts ◠Men and brethren Not long after speaking vnto the people after the discension of the holy Ghost wherewith they being replenished were thought to haue bene drunk with new wine in his sermon then made he crieth out Men and brethren I may boldly speake vnto you of the Patriarke Dauid c. The twelue Apostles ordayning Acts 6. Deacons in the Church speaking to those which professed the Gospel say in this maner wherefore brethren looke you out among you seuen men of honest report and full of the holy Ghost and of wisedome whome we may appoint to this businesse Saint Paul in his Sermon Acts 13. at Antiochia in Pisidia giueth this appellation to the professours Men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent and a litle after Be it knowne vnto you therfore men and brethren Verse 38. that through this man is preached vnto you the forgiuenesse of sinnes Thus must we take brethren when in their Epistles the Apostles call the Saints brethren as Paul almost in euery Epistle S. Peter and S. John happily not rarely vse it reputing them for brethren who professe the same faith and religion of Christ In which sense our Apostle is to bee taken also who in this proposition noting the persons whom he admonisheth calleth them his brethren My brethren And this is the holy and spirituall brotherhoode whereinto we are knit in Christ in whom and by whom we are the sonnes of God and an heauenly and holy brotherhood among our selues The Saints of God may well here be called brethren 1 Because they haue one spirituall ghostly and heauenly father which is God who is father of vs all of whom 1. Cor. 8. are all things and we in him Which Paul vseth as an argument to pricke and prouoke vs vnto loue there is one Ephes 4. God and father of all which is aboue all and through you all and in you all therefore our Sauiour maketh God his father and the father of all the Saints I ascend to my father Iohn 20. and your father my God and your God 2 As because we haue one spirituall father we are brethren so because we haue one spirituall mother we are brethren nowe as God is our ghostly Father so is the Church our mysticall mother that most chaste spouse of Christ which hath brought vs forth by a newe birth in whose sweete bosome we are noursed into whose happie lappe we are gathered with whose fruitfull breasts we are fed who dayly cherisheth vs for hir owne with the sincere
milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
transgresseth in any one point of the lawe is guiltie of the whole And his reason or proofe is fetched from God the authour and maker of the lawe who as he is alvvayes like himselfe and one so hath hee vnited euerie part of the lawe in so narrowe and streight coniunction as that hee that offendeth in anie one poynt breaketh all and is guiltie of the whole For one and the same God which forbiddeth committing of adulterie forbiddeth also the committing of murther So that if we commit not adulterie yet if wee commit murther we haue transgressed the lawe He that forbiddeth theft forbiddeth also false witnesse If wee steale not yet beare false witnesse agaynst our brethren wee haue transgressed the lawe The same God forbiddeth drunkennesse which also forbiddeth wantonnesse If therefore we be not wanton yet bee drunken we are transgressours of the whole lawe To be short the same God which commaundeth one thing commaundeth also another hee that forbiddeth one sinne forbiddeth also another So that if a man seeme to keepe the whole lawe â—hat onelie part wherein hee offendeth excepted and therein fayleth hee is guiltie of all Wherehence then it followeth that if men keepe all the rest of the lawe besides this one thing that hee respecteth the persons of men and so offende agaynst the lawe of loue hee sinneth agaynst the lawe and is guiltie of all the whole lawe because hee that commaunded the other partes of the lawe commaundeth this also so that his will is broken in one as well as in many poynts of the lawe Thus the Apostle reasoneth from the authour of the lawe who willeth that euerie part thereof be obserued VVhat sayeth some man is hee that preferreth the prophane rich man before the poore godly person and therein offending guiltie of the sinne of adulterie murther blasphemie vnlawfull lust concupiscense couetousnesse and the rest Or committeth he all the sinnes in the lawe forbidden which committeth one onely sinne and therein offendeth No assuredly But because the breach of one title of the lawe is the turning away from the will of GOD the lawe maker whose will is transgressed in the neglecting of anie one duetie therefore hee which offendeth in one poynt is helde as guiltie of the whole lawe Such therefore as regarde the persons of the rich with disdainefull contempt of the poore transgresse the lawe therein and are guiltie of the whole lawe if wee respect the Maiestie of God which is hurt as well in the breach of one as of many precepts albeit as hath beene said not so grieuously VVhich is here set downe by the Apostle least anie shoulde seeme to flatter and excuse himselfe or vaunt himselfe for guiltlesse when hee obserueth all the rest of the lawe yet in anie iot thereof offendeth Wherefore as if the Apostle shoulde say let vs graunt that in manie things you obserue and keepe the lawe and therein offende not yet can you not denie but that in preferring the wicked wealthie rich men before the godly poore brethren you haue the fayth of Iesus Christ in respect of persons in doing whereof his will is broken who hath commaunded the rest of the lawe and so you are guiltie of the whole lawe For hee that commaundeth one thing in the lawe commaundeth another he that commaundeth we should not commit adulterie commaundeth also that wee shoulde not kill whereof in whether soeuer we offende his lawe is broken his will and pleasure transgressed therefore therein offending wee are guiltie of the whole lawe of God Thus the Apostle by this reason drawne from example of the partes of the lawe vvhich are all enioyned by the same lavv-maker vvhich is God proueth the former proposition vvho so euer keepeth the vvhole lavve and fayleth in one point is guiltie of all For hee that saide thou shalt not commit adulterie saide also thou shalt not kill vvherefore if thou commit not adulterie yet if thou kill thou art a transgressour of the lavve These thinges beeing so manifest vve need no further to dilate this matter this for the proofe of a thing so plaine being sufficient 3 The thirde and last thing in this seconde reason is the conclusion in the 12. and 13. verses contained In vvhich conclusion there are tvvo things to bee noted 1 The conclusion it selfe 2 The reason of the conclusion This conclusion is as an exhortation so speake and so doe as they vvhich shall bee iudged by the lavve of libertie VVhereby vvee are aduertised that such as vvill be exempted and cleared from the curse of the lavv must both so speake and so doe as they vvhich hope to bee iudged by the lavve of libertie In all our doings in all our sayings in all our actions in all our speeches so to conforme our selues to the nourishing of loue as they which hope thereby to bee absolued from death and damnation Wherefore it is good to bewarie and charie both in our doings and in our sayings also that neither in the one neither in the other wee fall away from perfourming of duetie of loue one to another which care who so euer neglecteth shall not taste of the grace of God who hath in singular loue and tender mercie deliuered vs from the curse of the lawe especially vpon condition that as thereby wee are partakers of his vnspeakable loue so wee should in like manner cheerish and maintaine charitie among our selues wherunto this partiall preferring of persons is contrarie By the lawe of libertie some vnderstand the law of loue which therefore is called the lawe of libertie because through loue wee are deliuered from sinnes for that our sinnes and iniquities are couered before God 1. Pet. 4. Pro. 10. when we shewe the manifest tokens of loue towardes our brethren And by this lawe men are saide to bee iudged because in the generall iudgement sentence shall be giuen eyther with vs or agaynst vs by the fruites of Matt. 15. our loue If wee shall shewe vnfeigned loue towardes Christ in his afflicted members in feeding them hungrie in refreshing them thirstie in harbouring them straungers in clothing them naked in visiting them sicke in seeing them imprisoned then shall we heare sentence of comfort Come yee blessed of my father receyue the Kingdome prepared for you from the beginning of the worlde But if we shewe no loue by these then shall wee heare sentence of condemnation Go you cursed of my Father into euerlasting fire prepared for the diuell and his angels Thus accotding to these testimonies of faith and fruites of loue wee shall bee iudged Howsoeuer this bee true yet the lawe of libertie maie rather heere signifie the See 1. Chapter verse 25. Gospell it selfe or the mercie of GOD in the Gospell preached vnto men and the Gospel or mercie of God may therefore be called the law of libertie because they which are effectually partakers thereof are thereby deliuered from the curse of the lawe from dreade of death from power of Satan from slauerie of
his vengeaunce to persequute them when they see they can take no hold-fast of Gods mercie for their intollerable pryde and finall apostasie against his heauenly maiestie they cannot but feare they cannot but tremble Now if the Deuils beleeue there is one God then Psal 14. the Epicures the Atheistes the wicked fooles of the vvorlde vvhich say in their heartes there is no God are worse then deuils If the deuils tremble before Gods presence and throne of iudgement then are many men and women which iest at the day of iudgement make a mocke at appearing before the tribunall seate of God to receyue according to their workes worse then deuils If then hypocrites haue no better faith then deuils haue and it be a most absurde thing to say the deuils are saued then is it no lesse absurditie to say that wicked men by like faith can be saued seeing they are destitute of all goodnesse voide of all righteousnesse farre from all fruites of sanctification Which thing this holy Apostle teacheth vs in this place thou beleuest there is one God thou doest well the deuils also belieue and tremble Finally then it may herehence appeare necessarie that as men are truly iustified before God through faith in Christ so they should by their workes the liuely testimonies of true faith shewe themselues before men to be in deede righteous that as inwardly with God they are made iust by their beleefe so outwardly with men they might be knowen to be iuste by their deedes that so they might adde to their faith vertue to their profession sanctification to their religion holy conuersation which is the scope and drifte of this Apostles doctrine Neither is this doctrine a doctrine eyther rarely heard of or vnusiall in other places of holy Scripture for the whole bodie of the Scriptures teach vs the necessitie of good vvorkes and fruits of sanctification in the saints without which all holinesse is hypocrisie all deuotion dissimulation And to this ende not onely the Prophets in their bookes but our Sauiour Christ in the gospell and the holy Apostles in their sacred writings haue moued men professing godlinesse to the fruits of righteousnesse least they otherwise doing be iustly reprooued for their hypocrisie And for asmuch as it is not onely a matter of most great account in all times to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory but is also the most liuely testimonie of our election who are therefore called of God that we might be Ephes 1. irreprehensible through loue and the sure signe of our regeneration and new birth whose chiefe end is to walke in good workes which God hath prepared for vs as witnesseth the Scriptures we are the workemanship of God Ephes 2. created in Iesus Christ vnto good workes that we should walke therein Which thing also Zacharie the father of S. Iohn baptist maketh the end of our redemption Luc. 1. we are redeemed by him from the power or handes of our enemies that we should serue him without feare in holinesse and righteousnesse all the daies of our life Much more not onely might but also ought to be spoken touching these matters but I hope this may suffice reasonable creatures touching the office of faith and vse or end of good vvorkes in the Saints of God Now God which is the fountaine of all goodnesse the father of all lightes the giuer of all spirituall grace the sender downe of all vertues into our heartes powre downe vpon vs that most excellent gifte of vnfayned faith without vvhich nothing is acceptable nothing pleasant in his sight that it in vs vvorking through loue and vve replenished with all fruites of righteousnesse and abounding in all sanctification may thereby giue infallible testimonie of our iustification and in the whole course of our life may alwaies through righteousnesse and holinesse so glorifie God here that by him vvee may be glorified in the life to come not through our merites but of his only mercie through Iesus Christ our onely Lord and Sauiour who with the father and the holy ghost liueth and raigneth one immortall inuisible and onely wise God both now and for euermore Amen Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses 20. But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead 21. Was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar 22. Seest thou not that faith wrought with his works through the works was the faith made perfect 23. And the Scripture was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24. Ye see then how that of works a man is iustified and not of faith onely 25. Likewise also was not Rahab the harlot iustified through workes when she had receyued the messengers sent them out another way 26. For as the body without the spirite is dead so faith without works is dead In these words of the Apostle there are two things to be considered as appeareth Namely 1. The other part of his confirmation conteining the 3. Thirde argument from the example of Abraham 20. 21. 22. 23. 4. Fourth from the example of Rahab 25. 2. The conclusion of the whole discourse 1. Made and set downe vers 24. 2. Repeated 26. The third reason why true faith is not without good 3. Reason workes is drawen from the example of Abraham who had no doubt a true and liuely faith for which cause hee is Gen. 15. Rom. 4. highly praised both of Moses the Prophet and Paul the Apostle of Christ yet did this great and holy Patriarke by offering vp his sonne Isaac in whom the hope of his posteritie and the truth of Gods promise consisted shew what manner faith he had not a dead barren and fruitelesse faith but quick liuely and plentifull in all good workes to the glorie of God For which cause he receaued a true testimonie from Gods owne mouth and it was set downe by Moses for all posteritie for euermore that he was righteous indeede and the friend of God Such a faith ought euery one of Gods Saints to haue therefore whereby they may recete auestimonie from God man of their integritie righteousnes and iustification The force of this reason is this what maner of faith Abraham the father of the faithfull had such faith ought all his children all the Saintes all that rightly beleeue in God and his Sonne Iesus Christ for to haue also But the faith of Abraham was no shadowe nor shewe but a substance and soundnes of faith His faith was not in worde onely but in worke also not in tongue and talke alone but in truth and veritie not a bare barren fruitelesse faith but a liuely working and plentifull faith such faith therefore ought the faith of all Gods Saints to bee and not
that in both he may bee glorified through Iesus Christ our Lord to whom with the Father and the holie Ghost our sanctifier be all prayse dominion power and maiestie now and for euer Amen Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13 Who is a wise man and endued with knowledge among you let him shew by good conuersation his workes in meekenesse of wisedome 14 But if you haue bitter enuying strife in your hearts reioice not neither be liers against the truth 15 This wisedome discendeth not from aboue but is earthly sensuall and diuelish 16 For where enuying and strife is there is sedition and all manner of euill workes 17 But the wisdome which is from aboue is first pure then peaceable gentle easie to bee entreated full of mercie and good fruites without iudging without hyhocrisie 18 And the fruit of righteousnes is sowen in peace of them that loue peace 3. Place THese woordes are concerning the thirde and last parte or place of this Chapter which is touching meekenesse and gentlenesse to bee perfourmed of Christians These words in these sixe verses conteined minister the consideration of foure thinges vnto vs Namely 1 The exhortation to meckenes 13. 2 The opposing of strife and enuying to the worthie vertue of meekenes verse 14. 3 A distinguishing of wisdome where by a gate is shutte vp to many euils 15. 16. 17. 4 A reason wherfore the saints should follow peace and meekenes drawen from reward verse 18. 1 Of these foure the first is the exhortation to meekenes The exhortation inferred and brought in by the way of an interrogation Who is a wise man saith he and indued with knowledge among you Let him shew by good conuersation the meeknes of wisdome As who shoulde say All men seeke to be counted wise but if any wil be wise in deede let him by meeknes shew his wisdome For therin indeed wisdome consisteth The occasion of this exhortation may be the sinne which the Apostle in the first place condemned namely that many chalenged authority to themselues to reproue and checke their brethren and to bee as censurers ouer them thereby seeking the opinion of wisdome among men which notwithstanding were themselues enuious and contentious Saint James here to abate their pride to beat downe the arrogancie of their spirites to asswage their malice and to coole the heate of their madnes and furie telleth them that it is not the way to be counted wise to be contentious among meÌ„ but rather that herin wisdome consisteth that they shew themselues modest quiet meeke and gentle in their whole conuersation This place condemneth the sophisticall scholemen this condemneth the brauling Anabaptists this condemneth al such whose liues are spent in contention of words this condemneth popish persons seditious seminaries tumultuous Iesuits the vain curious contentious men of out time who geue themselues to tumults contentions seditions dissencions brauling and brabling most deadly to the disturbance of the commonwealth disquietnes of the church slaunder of the gospel hurte to priuate states and conditions of men In which practise wisdome consisteth not but in meekenes Christian wisdome is not in ambitious vsurping authoritie ouer the brethren neither in quarrellous braulings contentions about trifles neither in vnbrideled pride and arrogancie of spirite neither in tumultuous vprores and disquieting of the people neither is it sillogistically and sophistically to striue about words neither insoleÌ„tly to oppose our selues against such as are in chiefe authoritie neither standeth it in foolish affecting of rigorous seueritie But in gentle behauiour in tractablenes of life meekenes of conuersation wherof the Apostle telleth vs Who is wise and indued with knowledge among you Let him shewe by good conuersation his works in meekenes of wisdome Meekenes is a vertue moderating pride and anger repressing desire of reuenge forgetting offences and pardoning iniuries for priuate and publique quietnes sake Whereunto our Sauiour Christ exhorteth pronouncing Mat. 5. them blessed which are meeke to whom also the inheritance of the earth appertaineth Blessed saith he are the meeke for they shall inherite the earth Saint Paul reckoning vp the fruites of the spirite in men reformed among Gal. 5. other most holy and excellent vertues putteth downe meekenes The fruites saith he of the spirite are loue peace ioy long suffering gentlenes goodnes faith meeknes temperance against such there is no law Who also exhorting all men to liue walk worthie the calling where-they Ephes 4. are called instructing them how they should so do Walke worthie saith he the calling whereunto you are called in all humblenes and lowlines in meekenes with â—ong suffering supporting one another in loue endeuouâ—ing to keepe the vnitie of the Spirite in the bonde of â—eace In like manner perswading the Colossians to put on Col. 3. â—hose vertues and chiefe ornaments of their liues whereâ—y their profession might be better beautified exhorteth â—fter this manner Now as the elect of God holy and â—eloued put on the bowels of mercie kindnes humbleâ—es of minde meekenes long suffering forbearing one an â—ther forgeuing one another if any man haue a quarâ—ell to another eueÌ„ as Christ forgaue so doe you Finally instructing Titus his scholer and the chiefe 3. Tit. Minister of Creta how he should infourme the people of that I le and countrie geueth him this charge Put them â—n remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euery good worke that they speake euil of no man that they be no fighters but soft shewing all meekenes to all men Whereunto in this place the Apostle hauing respect vseth like exhortation Who is a wise man and indued with knowledge among you Let him shew his good conuersation in meekenes of wisdome Of which vertue sundrie are the examples whereby we may be drawen to imitation For if we looke well about vs we shal finde almightie God a most liuely patern and president hereof who in great meekenes forbore the sinnes of the world along season and suffered his owne people sinning and prouoking him fourtie yeares in the wildernes forgetting and forgeuing daylie the innumerable sinnes of men For which cause he is celebrated and Exod. 34. 6 Psa 103. 6 Ioel 2. 13. c renowmed to be a god of patience long sufferance meeknes and gentlenes towards the sonnes of men Neither God the Father onely but Iesus Christ his sonne our sauiour in like manner is our example who inuiteth and calleth men to the imitation of the same vertue in him selfe Come vnto me all ye that are laden and Marke 11 wearie and I will refresh you take my yoake vpon you learne of me for I am humble and meeke and you shall finde rest vnto your soules If wee require examples of men as more familiar vnto vs we haue not a few excellent for wisdome prepotent in power renowmed for vertue herein
are void whom selfe-loue opinion of wisdome pride of heart hauing Iude 2. 2. Pet. 2. 10. puffed vp despise gouernment and speake euill of thē that are in authoritie to whom in the vanitie of their opinions in the fancies of their own braines in the conceits of their grene heads they wil not obey though they haue neither found ground nor sufficient reason nor euident proof to lead induce them to their false perswasions Wherefore they also are farre from this wisdome whose propertie it is easilie to be entreated 5 Another qualitie or propertie of this wisdome is Isai 55 1. John 2 mercy it is full of mercy and mercy is specially in two things 1. in pitying the bodily needes of our brethren in pouertie and distresse whereof is largely spoken 1. chapt verse 27. 2. In pitying the spirituall needs of the saints and of all men as when they lacke good councell to minister it when they run astray to call them home againe when they offend to tell them of it that they may be reclaimed to draw them by all meanes out of the snare of satan whereby they otherwise might be caried away to their destruction Whereence it appeareth that the wisdome frō aboue hath a mercifull regard both to the bodies and also to the soules of the saints of God whereof if wee become carelesse then haue wee not that wisedome which is full of mercie 6 The sixt propertie hereof is that it is full of good workes as constancie in profession paciēce in afflictions carefulnes in our vocation continuance in prayer mortification of the flesh renouation of the spirite reformation of our life and finally whatsoeuer tendeth to true sanctification 7 It is also without iudging which is either without respect of persons to regard the matter 2. chapt 1. Ether without ambition and rigour in iudging thy brethren 3. chapt 1. Either without greedie and busie inquiring seeking into other mens liues either iudging all in the worst part either vnaduisedly to iudge or condemne one another These kinds of iudgings either partially either ambitiously and rigorously either curiously either malitiously either rashly are here condemned Not taking away a right estimation and iudgement betwixt man and man thing and thing good and bad truth and falshood iustice and iniurie oppression equitie or any the like either ecclesiasticall or ciuill iudgement 8 Finally this wisdome from aboue is without hypocrisie This doth nothing colourably or counterfetly suttlely or guilefully this wisdome beareth not two faces vnder one hood this wisdome pretendeth not one thing openly and meaning another secretly this doth al things plainely and purely simply and sincerely as proceeding from God the God of truth to whome no dissembling no counterfetting no double dealing is or can be pleasant and these are the properties of heauenly wisedome By this distinguishing of wisedome he stoppeth the dore and gate to all impuritie to all contentiousnes to all rigorousnes and desire of reuenge to all stubbornnes to be corrected or informed to all irreconciliablenes and vntractablenes of men to all vnmercifulnes to all wickednes euill iudgement hypocrisie dissēbling before God and man Where vnto who so is giuē how so euer he haue that earthly sensuall diuelish wisedome yet hath he not this diuine wisedome which commeth from God These things being thus disposed the last thing in this treatise is why wee should shewe by good conuersation our workes in meekenes of wisedome because the fruites of righteousnes are sowen in peace of them which make peace a reason from reward in so much as they shal reape the fruites of righteousnes which they haue sowen in peace This place teacheth vs that whatsoeuer we do whether good or euill it is a seede sowen whose fruite hereafter is to be expected if the seede be good we shall receiue Gal. 6. Job 8 good if euill then shall we receaue euill things euen punishments Which saint Paul confirmeth be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape if he sowe to the flesh hee shall of the flesh reape corruption if he sowe to the spirite he shal of the spirite reape life euerlasting That they may receiue pleasant and delectable fruite from the liberall hande of God the Apostle exhorteth them to sowe good seede euen the seede of peace that they may receiue and reape the reward of peace mentioned by our Sauiour which is Mat. 5. eternall blessednes and to be reckoned for the children of God And this reason is set downe to perswade the saints to embrace peace against the corrupt iudgement of the world who iudgeth them miserable foolish wretched that liue peaceably but the spirit of truth teacheth here the contrary that hovvsoeuer the vvorlde iudgeth of peaceable persons yet shall they assuredly in due time reape and receaue the reward of peaceable righteousnes Which reward ought to allure all men to meekenes of wisdom which ought of christians so far foorth to be folowed as a good conscience be retained vice and iniquitie suppressed vertue and godlines promoted loue and charitie in the holy feare of God cherished And this is peaceable wisdome by the Apostle commaunded This wisdome Christ Iesus our Lord who of GOD is for vs made wisdome and righteousnes sanctification and redemption graunt vnto vs that in all peace and quietnes of heart we may serue one another in loue and in one spirite and one trueth with one minde and one mouth maye glorifie God the God of peace To whom with Christ Iesus his sonne our Sauiour and the holy Ghost our comforter be praise in the great congregation of the Saints Amen The Analysis of the fourth Chapter of S. Iames. This fourth Chapter 〈◊〉 foure things or places 1 Is of contentions warres therein 5. thinges are to be marked from v. 1. to 7. 1 An interrogation or question concerning the beginnings and causes of contentions and warres among men verse 1. 2 An answeare to the question conteyning the assignment of the causes which are two 1 Vnruelie pleasures fighting in our members 2 Immoderate desire of increasing our priuate estate and wealth verse 1. 3 A condemning of those pleasures and desires of men which bring with them nothing but anguish and sorrow v. 2. former part 4 Why these desires are without effect or ineffectuall the causes are two 1 Because either men aske not those thinges at Gods hand part of the second verse 2 Or because if they aske thē yet aske they amisse v. 3 5 A sharp reproof of these things Wherein there are 3. things noted 1 The reproofe it selfe v. 4 first part 2 The reason of this reproofe v. 4. 2 part 3 The preuenting of an obiection v. 5. 6. 2 Place is of our duety to God consisting of two things namely 1 Submission to him wherin three things are to be noted v. 7. 1 What he commandeth to submitte our selues to God 2 The contrarie to resist the
for this cause to desire not goodes onelie but might also to protect the Saintes power to preserue them honour and worldlie countenaunce to deliuer them from the tyrannie S. Aug. epist 64. Chrysost 10. ho. Tim. 1. of the wicked I hold it tollerable both in the temporaltie and also in the cleargie 3 Finally in our prayers wee must set the glorie of GOD before our eyes seeking his glorie in all things alwayes bearing in minde Saint Pauls most 1. Cor. 10. Col. 3. graue and diuine counsaile VVhether wee eate or drinke or what soeuer other thing wee doe let vs doe all to the glorie of GOD. This shall wee best doe 2. Kings 15. when we referre our selues wholy to the will of GOD. As Dauid who desiring deliueraunce from the vnnaturall dealing of Absalon and to bee restored to the Tabernacle of GOD yet hee referreth all to the will of GOD to doe with him as shoulde seeme Mat. 26. best in his eyes And our Sauiour Christ crauing that the bitter cuppe of persecution yea of his passion might passe from him yet said he not my will O father but thine be fulfilled These endes in our prayers ought we to respect if we will looke for any thing at the hands of God or haue our praiers heard of him But if we respect other and worldly ends our praiers shal be voide and without effects when then we pray with the mother of Zebedeus childrē that either our selues or children may sit at the right or left hand of Christ respecting our owne ambitiō not either our owne need Math. 20. or the aide of other or the glorie of God we are worthy with her to be repelled when we desire to bye the gift of the holy Ghost with monie as Simon Magus did thereby Act. 8. neyther seeking the benefite of the brethren nor the glory of God but thinking by that feate to get much mony we deserue the repulse to heare with him thy monie perish with thee if men desire riches not to supply their owne needes neither to helpe their brethren in their necessities neither to vse them to Gods glory but to counteruaile and counterpeese their enimies in wealth and therein to make their partes a good if we desire riches to ruffle in our silkes and veluets and set out our selues in flaunting wise to apparell our selues gorgiously and to fare deliciously euery day with the glutton in the gospell to wallow and walter in all carnall and fleshly pleasure or any wise to mispende the things wee craue Luc. 16. at the handes of God we aske amisse to lay it out vpon our pleasures and therefore are wee seldome hearde so praying Thus to pray for riches to fulfill our filthie desire to oppresse our poore brethren to craue honour that we may liue without checke as we luste our selues to afflict others vvhich are inferiour vnto vs this vvere to aske amisse to spent the thinges vvee aske vppon our pleasures yea it vvere great impudencie to desire the help patronage and fauour of God in those things vvhich shame restrayneth to make knovven to others in vvhich order vvhen vve pray vve are not only not heard of God but also sometimes seuerely punished And these are the two causes why mens desires are voide of effect partly because we aske not partly because when we do aske wee aske amisse to consume it on our pleasures Let vs pray c. Iames Chapter 4. verses 4. 5. 6. Sermon 18. Verse 4. Ye adulterers and adulteresses know you not that the amitie of the world is enmitie with God whosoeuer therfore wil be a friend of the world maketh himselfe the enemie of God 5. Do you thinke that the Scripture saith in vaine the spirite that dwelleth in vs lusteth after enuie 6. But the Scripture offereth more grace and therefore saith God resisteth the prowde and giueth grace to the humble 5. Thing in the first parte WHich wordes contayne the last and fifth thing in the first part of this chapter which is a sharpe and bitter reproofe of wicked men for follovving the vayne and filthie desires of the vvorld These three verses containing the fifth and last member of the first parte of this cbapter note vnto vs three things namely 1. The reproofe it selfe in part of the 4. verse ye adulterers and adulteresses know you not that the friendship of the worlde is enmitie with God 2. The reason of the reproofe in the rest of 4. verse because hee that professeth friendship to the world professeth enmitie to Godward 3. The preuenting of an obiection vers 5. 6. 1. Of these three the first is the reproofe it selfe wherein S. Iames sharpely rebuketh men for the lustes 5. parte of the first member and desires in them which in these wordes is contained Ye adulterers and adulteresses know ye not that the amitie of the world is enmitie with God which speach argueth that the Apostle was much moued and sore troubled at the iniquitie and great wickednesse of these men that he should fall into such sharpe and bitter speaches ye adulterers and adulteresses By adulterers and adulteresses here the Apostle meaneth not suche as defile their bodies with straunge lustes and ioyne themselues in carnall copulation with such as they should not as a woman or woman kinde to haue the vse of any bodie but of a lawfull husbande or a man to knowe any woman in like manner but his lawfull wife onely but here by adulterers and adulteresses according to the manner of holy Scripture he meaneth all such as preferre externall and outward thinges as riches honour dignitie and worldly pleasure whatsoeuer to and before the loue of God and his only sonne our Sauiour Iesus Christ and so leauing God and Christ Iesus to whome onely they should cleaue as a chaste spouse to their deare husbande ioyne themselues to the Mammon of iniquitie and other worldly louers preferring things temporall to things eternall things earthly to things celestiall things momentanie to things perpetuall and therewith runne a whoring after their owne inuentions After which sence the princely Prophete speaketh Lo they that withdraw themselues from thee Psal 73. Numbers 15. 39. shall perish for thou distroyest all them that go a whoring from thee reputing that for whoredome vvhen men forsake the Lord and seeke after his creatures so preferre carnall things before God himselfe So our holy and most blessed Sauiour calleth the Mat. 16. Iewes an adulterous generation for that they forsoke God and his deere Sonne Christ and gaue themselues ouer to idolatrie hypocrisie vanitie traditions of the elders and such like doting follies S. Iames following this phrase of speach calleth the ambitious couetous persōs of his time who were held with infinit desire of riches honours for loue whereof they breake the knot bonde of coniunction with God adulterers and adulteresses Which name in this behalfe we worthily deserue because God hath coupled
of another when to defame and discredite one another we forge we faine we frame and deuise false things against our brethren to bring theÌ„ into hatred that we only might be accounted of Wherein wee play the partes of malicious persons who bedaube and bedashe with dirte the faces of other folke that we might seeme the fairer and soyle slurrie file the garmentes of our neighboures that ours might seeme the gayer and gallanter Thus by false reports and slaunderous speeches thus by reproachfull contumelie and backbiting men defile the name fame and credit of men and impeach their estimation that themselues may appeare and seeme the wiser iuster honester worthier in all things And thus by reporting false thinges of our brethren to discredite them we speake euill of them 2 Neither thus onely speake men euill one of another but also when they amplifie exaggerate aggrauate and make the infirmities and faults of men farre greater by their reports then indeede they be to make them odious in the sight of men as when our neighbour is something choloricke and hastie to report him to bee so madde furious and headstrong that none can abide it If a man onely salute a woman by the way to say hee talked with her of adulterie If our btother smite in anger to say he would haue slaine and murthered When by our report we make the infirmities of men greater and farre more hainous then they be indeede this is euill speaking and worthely to be condemned And it is vsuall among men now to discredite and make other folke odious in the sight and hearing of others to amplifie their faultes and make them farre greater then they are indeede this is also slaunder this is euill speach against our neighbour Thus doe eloquent Sycophants thus doe rethoricall slaunderers thus doe backebiting whisperers thus doe false accusers of their neighbours who make euery thing worse then it is in deede and by reporting increase their crimes this ought also to be auoyded of the Saints of God who ought not so much as in this wise to speake euill of their brethren 3 Besides this men speake euill of their breathren when they blase abroade the secrete sinnes and infirmities of their brethren when they shoulde haue couered them in loue onely to discredite and defame the offenders Salomon making the detecting and reuealing of the Pro. 11. 20. c. v. 1 secreate sinnes of their brethren a parte and branch of euill speach and slaunder saith that hee that goeth about as a slanderer discouereth a secrete but hee that is of a faithfull heart concealeth a matter Wherence it appeareth that to detect open and make knowen the secrete sinnes of our brethren which in loue wee should couer is the point of a backbiter and slaunderer and one that speaketh euill of his neighbour to discouer secret sinnes when he needeth not to publish priuie infirmities when he should hide them through loue to blaze abroade the vnknowen offences of men when he is not thereunto in any wise enforced and that to the ende hee may thereby diffame them and discredite them among men What els 4 Againe men sinne by speaking euill of their brethren when they depraue the good deedes and well doings of them when they extenuate and make lesse then in deede they be the good qualities in men or call their vertues by the names of the vices neer thereunto In this manner men sinne when of the good deedes of men they say they were done to euil end vpon euill intent by vnlawfull meanes not in sinceritie and loue to vertue but in colourable manner and in fraudulent and deceitfull hypocrisie Thus did Sathan by deprauing the seruice of God in Job speake euill of him to God when he saide that Iob serued God for gaine not sincerly Thus the discoÌ„tented 1. Iob. Momy of the world and finders of faults with euery thing which them sealues do not speake euill who calumniate and depraue euery thing be it neuer so wel don of vs. If there be any thing done well to the countrie and common wealth they depraue it and say it was done not for loue of countrie but for praises and fauour of the people if any exployte be done in ware they say it was not for loue to peace but for desire of renowne among men if when men labour faithfully in the Church men say it is for their owne glorie and not for the glorie of God if when men be deuoute we should say it is for a fashion not in sinceritie when men call the valiant man bolde the iust rigorous seuere the prudent craftie the wary suttle the liberal nottuous and prodigal he that speaketh in defence of right inprudente and licentious Hee that calleth the sparie miserable or the temperate wretched the peaceable doltish or the patient cowardly slaundereth in like manner Not thus only but also when men excel in learning be singulare for vertue renowmed for faith or any such gifte and grace of Gods spirites To deminish and extenuate these things and make them by our enuious reportes far lesse then in deede they are what is this then but euil speache here condemned wherefore as to exaggerate and amplifie the vices so to extenuate the vertues and good gifts in the Saints is slaunder and euill speach also 5 Moreouer men speake euill though they speake that which is true touching the sinnes and infirmities of their brethren when they speake those things not for loue of the truth but for the slaundering of the person which hath offended Fot as that Iudge which pronounceth sentence of iudgement and condemnation agaynst Basil regâ—lâ—â— Monacho cap. 33. a malefactour yet not for loue of iustice but for an olde grudge agaynst the man is therein no iust iudge but a murtherer before God albeit he do that which iustice prescribeth and requireth also euen so when men report euen true things of their brethreÌ„ not for hatred of the sinne and loue they beare to the truth but for the malice they haue to the men and to the ende thereby they may discredite them are not therein to be counted tellers of a trueth but rather bitter backebiters slaunderers and euill speakers though they report no more then is true because they doe it not for the loue of the trueth but to the slaunder and defaming of the persons of their brethren 6 Finally this euill is committed vvhen in the pride of our heartes vvee vvoulde haue all men liue according to our pleasure and will which when they doe not wee arrogantly condemne them we slaunderously reporte of them wee maliciously censure them wee rashly iudge them in which sense and of which kinde our Apostle chiefly here speaketh To condemne those vvhich daunce not after our Pype to speake euill of such as will not bee ledde at our pleasures to reporte otherwise then vvell of such as will not liue and doe in all thinges as vvee vvoulde haue them this is the mischiefe
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
follow in the other two Apostles which may not be Another reason is This Writer maketh not mention so oftentimes of the merites of Christ as other Apostles doe therfore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle For all the Apostles were sent to preach Christ remission of sinnes by his death The answere hereunto is not hard He maketh memorable mention of Chtist and his profession calling him our glorious Cap. 2. Lord whose faith and religion he counselleth to be without respect of persons And for his parte his endeuour was in this place to root out securitie and hypocrisie out of the heartes of men who with a bare name of faith deceiued flattered them selues against which fond perswasion and vaine ostentation of faith the Apostle bending himselfe could not so often mention the merits of Christ as others did who hauing to doe with others which professed not Christ altogether almost entreat of his death merites and redemption as hauing more matter ministred to labour in doctrine then S. Iames had who against carnall professors and counterfetting hypocrites frameth his stile and spendeth his labour to that purpose A third reason moueth them hereof to doubt This Author Chap. 2. 3 cyteth say they the story of Abraham to proue iustification by works which S. Paul to the Romanes Galathians citeth for iustification by faith Thus seemeth this Author to preach coÌ„trary to Paul whose doctrine is plaine that we are iustified by grace freely without the workes of the lawe euen by faith in Christ Iesu This may thus be repelled These Apostles spake not in the same sence of faith and iustification but S. Paul of true faith S. Iames of couÌ„terfet faith S. Paul of iustification by faith before God Saint Iames of being knowen to be iustified which is before men by good works therfore they are not contrary Neither this onely but they dealt with diuers persons S. Paul with them which ascribing too much to their works derogated from faith in Iesus Christ Against whom Paul disputing proueth that iustification before God is by faith onely in Christ vnto which purpose works auaile nothing Saint Iames dealt with men quite contrary affected euen such as boasting to much of their bare faith neglected the study of good works so slept in the cradle of securitie wherfore S. Iames to rouse and rayse them affirmeth that bare faith neglecting and not regarding good works is dead and profiteth nothing because works are as testimonies and fruites of our faith whereby it is knowen to be either dead or liuely as the tree is manifest by the fruites thereof Euen as Abraham being before God iustified yet by his works shewed his faith wherby he was knowen to be righteous and thereby so reputed of men and therto citeth he faithfully the story of Abraham not to prooue that by his works he was iustified before god but to shew that his faith was fruitful in all good works to the glory of God and that by his works he was knowen to men to be righteous and so the Scripture fulfilled Abraham beleeued and it was imputed vnto him for righteousnes So that there is sweet melody and a ioyfull harmonie betwixt these Apostles in that that S. Iames in the second chapter teacheth that which almost in euery Epistle Paul preached that men must not professe religion in word onely as hypocrites do but by good works beautify their calling that their coÌ„uersatioÌ„ may be answerable correspondeÌ„t to their profession so God in al things glorified through Iesus Christ S. Iames then saw the pestilent hypocrisie of men who like the olde Philosophers could speake welof vertue but would not perform that theÌ„selues which they gaue in precept â—culans â—tions vnto others as Tully coÌ„plaineth so these could talke much of faith but would doe neuer a whit thereafter therfore bendeth himself wholly against theÌ„ as in the discourse appeareth agreeable to the scripture So then if al things be truly weyed circumstances duely considered it may appear that this epistle is most catholick so that neither of the author neither of the autority ought men to dout but as coÌ„moÌ„ly so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ 2 The writer being Iames the holy Apostle it followeth that we consider his profession and calling wherof the place it selfe teacheth vs in that he is called a seruant of God and of Iesus Christ Seruants as Saint Augustine sheweth in the Latine tongue were so called because such as by right of war might haue beene slayne were reserued and kepte Lib. 19 c. 15. ciuitate Dei aliue and so called and named seruants a seruando from sauing The kinds whereof if we wil consider as may serue to this purpose I suppose they be two One kinde of seruants which are so by condition as borne by nature caught in warre bought with money of which there were not a fewe in the daies of Christ and his Apostles of such Iohn 8. our sauiour might seem to haue spoken when making difference betwixt the sonne of a man and his seruant which he applieth to the cursed Iewes which were the seruantes of sinne He saith the seruant abideth not in the house for euer but the sonne abideth for euer Saint Paul of this seruitude speaketh both exhorting him that was by conditioÌ„ 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes 6. 1. Pet. 2. a seruant in that condition to continue without grudging and also exhorting seruants to be obedient to them which were their bodily masters Whereunto Saint Peter also exhorteth When the Apostles speake of seruants by condition euen such as were borne in captiuitie or such as were taken in warres or finally such as were bought with mony and were their slaues seruants to whoÌ„ they belonged but of such S. Iames speaketh nothing here 2 There is another kinde of seruants which are seruants by profession calling who offer their seruice vnto God and his sonne Iesus Christ our Lord which are also of two sorts Men are the seruants of God either generally eyther particularly Generally they are all the seruantes of Iesus Christ whosoeuer professe his religion and promise their seruice vnto him in the generall calling of a Christian Thus bond and free male and female young and olde rich and poore prince and people wise and foolish learned and ignorant base borne and honourable one and another euen all such as professe the religion of God and of Christ are his seruants Samuel being a childe before 1. Kings 3. fore he serued in the place of a Prophet being called by God was taught to say by Ely the priest Speake Lord thy seruant heareth Iob in sinceritie professing the religioÌ„ of God is called Job 1 2. 42. the Lords seruant Dauid not yet aduaÌ„ced vnto the kingdome but persecuted by Saul and in danger in the