Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
Lord Iesus Christ in respect of persons VVhich place giueth vs occasion to consider these foure things 1 VVhat respect of persons is 2 That respect of persons in all things and all men by the scriptures of God is coudemned 3 How many waies respect of persons is had and offence therby committed 4 That respect of persons cannot stand with the faith religion and profession of the gospel neither with christian charitie loue of all those which call vpon Iesus Christ especially to be nourished and cherished 1 What is respect of persons it is to respect anie thing besides the cause and matter it selfe which onely ought of vs to be considered whereby we decline from the matter to the man from the thing to the person and swarue from equitie righteous iudgement and true estimation of things VVhich thing may appeare more euident by examples one or two set downe and considered If then for example sake two men laboure in the Church or common wealth for one and the same office vpon a worthie man onely to be conferred the one very worthie and fitte for the place but neither kinsman friend familiar nor of acquaintance the other not worthy yet near vnto vs by birth linked with vs in league of loue of our familiar and best acquaintance to look vnto kinred familiaritie and acquaintance and not to the worthines of the man and necessitie of the place whereunto we ought to haue regard this is respect of persons for we regard not so much the worthines which ought to be in him whom we should thereunto promote as we doe to his person whom we haue promoted In like manner if two men haue committed like trespasse thereby deseruing either Bridewell Newgate or Tiburne or any such like punishment yet the one our frend rich honorable the other a stranger poore miserable to spare the one for his riches honor friendshippe and to punish the other is respect of persons and falling from iustice If two stand in need of our helpe the one lewde yet neare vnto vs the other honest yet further of to haue regard to kinred familiaritie or any such respect and not to the commandements of Christ Geue to euery one that asketh to him Luke 6. Gal. 6. that would borow turne not away and to the rule of S. Paul while we haue time let vs doe good to all men but especially to those of the housholde of faith is respect of persons in the assemblies and meetings of Christians to regard one for his riches another for his glorie a thirde for his nobility or for like respects and to disdain others for their pouertie basenes and meannes of condition is respect of persons here condemned haue not the faith of our glorious Lord Iesus Christ in respect of persons Thus then to looke vnto or respect any thing beside the matter and cause it selfe onely to be regarded is respect of persons To which euill it apperteineth to haue consideration of kith or kinne of sexe or kinde affinitie or consanguinite nobilitie or auncientrie friendshippe or familiaritie condition or countrie birth or parentage pompe or riches power or might or such like To fixe our affections vpon externall things to esteeme according to the outward appearance of men and in regarde thereof either to fauour or to contemne them to account of thē or to disdaine them and in regard of like consideration either to doe for fauour or not to doe for feare any thing against equitie iustice charitie is respect of persons Whē we see rich mighty honourable men adorned with costly aray decked with golde and pretious pearles attēded vpon with great traines of men to iudge according to this outward appearance and to haue them in account admiration with the contempt of the poor which are religious zealous vertuous and honest is to haue the faith of Christ in respect of persons wherof to beware the Apostle admonisheth the Saints 2 Which sinne as pernicious and perillous in all causes in all persons at all times the sacred Scripture cōdemneth as a thing most repugnant to equitie iustice and charitie God almighty ordeyning lawes whereby the cōmonwealth Leuit. 19. of Israel might most happely bee gouerned commaundeth that they should respect neither poore nor riche but haue a sound and simple eye to iustice Moses Deut. 1. in his informations to the Iudges and Magistrates of the people chargeth them not to regard either Iewe or stranger but to iudge equally betwixt man and man the small and the great neither to feare the face of man which who so doeth respecteth mens persons And exhorting the officers not to wrest iudgement requireth them to respecte Deut. 16. no mans person for thereby no doubt the lawe whose tenour is loue is wroong and wrested of men The princely prophet seeing how men swarue away Psal 82. from true iudgement by partialitie respecting the persons of men crieth out against the Iudges and magistrats o◠his time therefore How long will you iudge vniustly and respect the persons of the wicked whom Salomon his sonne following in that opiniō condemneth the same as Pro. 18. hurtfull and dangerous among men It is not good to accept the person of the wicked in iudgement and againe Pro. 24. it is not good to haue respect of any mans person in iudge ment If god forbid respect of mens persons in ciuil iudge ments shall it not much more be condemned in matters of religion Our Sauiour therefore to remoue al sinister John 7. iudgement and respect of persons from the professors of religion willeth that men iudge not according to the out ward appearance but according to righteous iudgement geuing a most diuine and heauenly admonition to al mē to iudge according to the trueth of things not to regarde mens persons least thereby they were turned away from righteousnes in iudgement as were the foolish Iewes who Mat. 13. seeing his basenes accounted him for an abiect of Galile the sonne of a poore Carpēter whose kinred was of mean condition and in respect of his person they condemned him not looking to the matter and trueth which he preached among them S. Paul seeing this respect of mens persons and esteeming by the outwarde appearance of men 1. Tim. 5. wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister without preferring one to another neither to doe any thing partially Finally our Apostle in this place agreeably to the Scriptures admonisheth the brethren not to haue the faith of Christ in respect of persons Thus then both in the olde in the new testament is this euil condemned as repugnant to iustice cōtrary to charitie dissonant and disagreeing to the gospel of Christ 3 This euill is diuersly committed both generally and particularly of men 1. When in our meetings and Christian assemblies we account of men not for their vertue religion honestie but for their countenance they beare the pompe
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
hath faith when he hath no workes it preuaileth nothing neither can that faith saue him In which proposition and Apostolick affirmance is liuely set down vnto men the necessitie of good workes and fruites of sanctification This Proposition is prooued from the fifteene verse to the sixe and twentie by foure reasons Wherof two are 1. Is the confirmation of the place in these words of the Apostle to the nineteene or rather to the twentie verse conteined The first from a similitude in the fifteene sixteene seuenteene eighteene verses comprised The seconde in the nineteen verse deliuered 1 Reason why faith bringing not forth good works cannot saue men neither auaileth any thing is from a similitude In which reason three thinges must be considered 1 The similitude it selfe 2 The application of the similitude 3 The preuenting of an obiection The similitude in these words is expressed If a brother or sister be naked or destitute of dayly foode one of you say vnto them Depart in peace warme your selues fil your bellies notwithstanding you geue them not those things which are needfull to the bodie what helpeth it For a man to say to the hungrie goe fill thy bellie to the thirstie goe drinke to the naked goe apparrell and cloath thy selfe to the harborlesse get thee lodging yet geueth nothing at all whereby they may doe so For hee neither geueth meate to feede him nor drink to refresh him neither cloath to couer him nor houseroome to harbor him This bidding the hungrie to fill his bellie the naked to warme him the thirstie to refresh himselfe the harbourlesse to get himselfe lodging is no true charitie nor soūd loue but charitie in shew loue in word which Saint Iohn condemneth My little children let vs not loue in worde neither in tongue onely but in deede and in trueth For Christian charitie and pure loue standeth not in wordes 1. Iohn 3. but in deedes and proceedeth from a pure and sincere affection For a man to say to him that hath purse pennilesse bodie cloathlesse scrippe meatlesse remaining harbourlesse go get thee meat go cloath thy backe go fill thy bagge go lodge thy selfe maketh shew onely of false liberalitie If a Surgeon say to the wounded person get thee salue and heale thy selfe yet giueth him neither salue nor plaister nor any thing whereby his sore may be healed comforteth but slenderly A phisitian bidding his cure and pacient to waxe strong to recouer health to walke abroad and yet applieth nothing neither prescribeth any thing whereby strength may be gotten health recouered former state restored by bare wordes profiteth nothing He that meeteth a wayfairing man farre from al path or high way wādring and saith go aright yet teacheth not which hand he must turne on which way he must take which path he must follow helpeth the staier nothing towardes his proposed iourney To bid the hungrie go fill his bellie and yet to giue him nothing is no charitie to will the naked to cloath himselfe and minister not whereby that may be accomplished is no liberalitie for the Surgeon to perswade the wounded man to cure himselfe teaching not whereby he may do it is no pitie for the Phisition to exhort his pacient to recouer helpe and health and prescribe not whereby the sickenesse may be repelled and former state restored is no remedie to bidde a man keepe the right way when hee is altogether out and not to set him in the path hee must followe is no courtesie Thus by this similitude the Apostle sheweth that that is no faith which is in wordes onely 2 The application of this similitude is the seconde thing in this first argument and reason thus by the Apostle expressed as to say to the hungrie goe fill thy bellie and to the naked goe warme thy selfe and giue nothing whereby his hunger may bee slaked and his nakednesse couered and his bodie warmed is no liberalitie in deede so neyther fayth is to bee counted fayth in deede when it is voyde of good workes Euen so saieth Saint James the faith if it haue no workes is dead in it selfe Such faith therefore as bringeth not foorth good fruites and is plentifull in good workes is not true fayth but an image of fayth is not a liuely fayth but a certaine deade thing set out by the name of fayth euen as to say to the hungrie go fill thy bellie is no charitie A true fayth by the workes of loue is quickened reuiued and receyueth as it were life in the sight and shew of men Wherefore that fayth which is destitute hereof is as deade and not to be accounted of For as when we see our brethren naked destitute of dayly foode afflicted and distressed on euery side and say to them God helpe you poore men God comfort you go in the name of God and prouide for your selues yet wee giue them nothing this our speach argueth not true liberalitie and charitie euen so when we say wee haue fayth and yet shewe no deedes whereby our fayth may bee knowen vnto men thus to boast of fayth thus to say wee haue faith thus to pretende that wee doe beleeue doth not argue true faith for faith saieth Chrysostome without Hom. 8. vpon 2. Tim. workes is a figure shewe or image without force or vertue VVhereof to boast is to boast of a dead thing wherein is no quickenesse no life no profitablenesse to men and to incurre iust reproofe and open reprehension with the worlde The bare name and profession of faith which hypocrites and the common sort of men count and call faith which by a kinde of correction and graunting may be so called when men pretende in wordes that they beleeue and in outward appearance professe themselues to haue faith which we may graunt to bee a kinde of faith being destitute and voide of good workes is in deed vaine and dead neither deserueth it the name of faith more then a dead man deserueth to be called a man yet so men call him sometimes or the image of Caesar to be called Caesar or the picture of King Henrie deserueth to bee called the King Which names if we applie to these things wee speake vnproperly as to call a deade man a man or Caesars image Caesar or King Henrie his picture King Henrie so when we call this dead faith faith wee speake vnproperly If a man saieth he hath faith and that he beleeueth yet is mercilesse cruell couetous reprochfull blasphemous riotous vniust vnrighteous vngodly an oppressour extorcioner vsurer murtherer drunkard proud person or caried away with any such like iniquitie and sinne from the studie and practise of good workes can that fayth saue him Can that faith bee counted such a fayth as whereby before GOD wee are iustified Or may wee not rather say that fayth quaileth dyeth and is decaied in him Which men may graunt to bee fayth in a speach vnproper but not such a faith as is accepted with GOD through Iesus Christ
also beleeue there is one God yet tremble they in desperation VVherfore then if a man shoulde describe vnto vs faith in this manner it is faith to beleeue there is one God this definition declaration or description of faith were altogether imperfect neither is this the faith wherby a man may bee saued for the deuils themselues haue as good a faith as this and yet are not saued As then it were absurde for any to say that the deuils shall be saued which no man affirmeth vnlesse hee be voide of knowledge bereft of reason enwrapped in errour doting through follie so it is no lesse absurde for men to seeke to bee saued through that faith which is common vnto the deuils also yet can not saue them which thing our Apostle here teacheth and telleth vs thou beleeuest there is one God thou doest well the deuils beleeue also and tremble To make a plaine euident and apparant difference Credere deum Credere deo Credere in deum betwixt true faith and feigned the faith of the Saints and the shadowe of faith in the wicked the holy auncient and reuerend fathers haue shewed that it is one thing to beleeue that God is and another thing to beleeue God and another thing to beleeue in God 1 To beleeue that God is is to beleeue there is a God and the same the creator and the gouernour of heauen and earth which the verie sight and view of the creatures and the frame of the worlde doth teach all Nations and people be they neuer so rude neuer so sauage neuer so barbarous as the heathen man and Oratour of the Romaines Tullie in sundrie of his bookes and 1. Lib. de natur deorum 1. Tuscul 1. de Legib. workes hath confessed And the verie deuils themselues Seeing the wonderfulnesse of his woorkes the omnipotencie of his power the incomprehensiblenesse of his wisedome the terrour and seueritie of his iudgements and the excellencie of his Maiestie are also forced will they nill they to beleeue and perswade themselues there is one God This faith then is common to the heathen and to the Saints vnto men and vnto deuils and therefore therby can we not be saued 2 To beleeue God is to beleeue Gods worde to be Psal 145. true to beleeue that God is faithfull in all his sayings and holy in all his workes Which thing albeit the wicked sometimes seeme to doe yet simplie can they not be saide to beleeue God For if they either beleeued him to be true in his promises or constant in his threatnings then would they neither so maliciously persecute vertue neither so greedilie follow after vice as experience doth teach they dayly do If they beleeued God then either the hope of heauen promised in mercie to the righteous or dreade of damnation threatned in iustice to the wicked woulde withdrawe them from wickednesse but neither the one neither the other doth perswade them therefore do they not rightly beleeue God 3 To beleeue in God is not onely to beleeue that God is neither only to beleeue all things in his holy word to be most certaine and most sure but also particularly to embrace and specially apply vnto our owne selues all the promises made by God the father in his son Iesus Christ both concerning mercie and also remission of sinnes vnto the Saints to relie rest and stay onely vppon his mightie power to haue all hope of happinesse in his onely fauour to perswade our selues of true righteousnesse release of sinne imputation of iustice eternall saluation onely through his deare sonne our Sauiour Iesus Christ the righteous who onely died for our sinnes and rose againe Rom. 4. 1. Pet. 3. Rom. 10. for our iustification who onely once suffered for vs the iust for the vniust to bring vs to God who onely is the fulfilling of the law for al that beleeue and therefore alone of god for vs made wisdome iustification sanctification 1. Cor. 1. redemption that according as it is written he that reioiceth let him reioice in the Lord. This faith who so hath from God doeth not onely beleeue God is neither alone acknowledge him as a most mightie Lorde and most iust iudge neither onely perswade himselfe generally the things in scripture contained to be true which in some sort is common both vnto men vnto deuils to the Saints and to the wicked but also doth loue God as a father full of all mercy hope in him for pardon of sinnes as in the onely fountaine of grace and goodnesse and this faith is chiefly proper vnto the Saints in whom also it bringeth forth the fruites of righteousnes that in them God in all things may be glorified through Iesus Christ To beleeue therefore that there is one God is faith more large and generall then may be accounted sounde and liuely faith whose proper marke and specifical difference is to applie the sure promises of mercie by God made vnto the Saints vnto our selues which neyther the wicked of the world neither the deuils do therefore by that their faith can they not be saued yea rather as vtterly without all hope through feare of endlesse damnation they tremble But a man might say that the faith of Gods elect seruaunts is not voide of feare for to be voide vtterly of feare is a thing most wicked Wherefore Paul hauing in many wordes noted the wickednesse of the naturall Rom. 3. and vnregenerate men setteth downe this as the full measure of their iniquitie the feare of God is not before their eyes True it is there is feare in the Saintes which God himselfe commendeth vnto vs by his Prophet to whom shall I haue respecte but to such as are poore humble Isai 66. in heart and tremble at my sayings This feare Salomon commendeth as the beginning of wisedome and Saint Prou. 1. Paul opposeth it to wicked presumption be not high minded but feare and requireth it in the Saints as a Rom. 11. marke of saluation worke out your saluation with feare and trembling This feare proceedeth from loue and Philip. 2. care we haue to please God loth in any thing to offende him as our father most mercifull most bounteous and louing not so much for feare of receyuing punishment as for care not to loose the benefite of mercie as Saint Augustine wisely hath obserued Epist 120. Honorato Mat. 25. But as for the feare and trembling of wicked men and damned spirites it is alwaies through remembrance of Gods iudgementes and their owne endles torments which in hell they shall suffer which are prepared for Satan and his Angels They feare because hee alwaies threateneth torments neuer promiseth reconcilement alvvaies appeareth rigorous neuer fauourable alvvaies dreadfull neuer amiable wherefore they carying daily in their breastes and bosomes tormenting furies which holde them day and night vnder dread of endlesse destruction when they see continually the countenaunce of God against them armed with all the weapons of
you seeme religious and refraineth not his tongue from these but deceiueth his ovvne harte this mans religion is in vaine Which thing being true how many men and womens religiō is now in vaine seeing so many haue their tōgues bent and their mouthes prepared to al vanitie of speech all counterfetting with God all rashnes of iudgement al flatterie of wordes all dissimulation with men all lying to their brethren all filthines of talke all slaunderous reproach all cursed execration all blasphemie and vaine swearing But let vs which feare God know that the word of God prescribeth rules vnto our tongues and teacheth to refraine our lips from all those euils whereby our religion may be defiled and let vs euermore holde fast this exhortation of Saint Iames If any man among you seeme religious and refraineth not his tongue but deceiueth his owne heart this mans religion is in vaine Which place forbiddeth not telling of a trueth reprouing of sinne reforming of the wickednes cōfessiō of faith defence of iustice admonishing our brethren counselling our neighbours instructing the ignorant comforting the feeble minded or such like dueties of loue perfourmed by speach and talke in men But those and like vices mentioned before are here reproued whereunto who is addicted is an hypocrite and his religion is vaine and vnprofitable before God And this is the summe of this exhortation The fourth and last admonition is touching the true seruice of God and pure religion Wherein he describeth 4. Admonition certaine effects or properties of that part of religiō which most condemneth hypocrites For many bearing a countenance of religion yet neither shewe foorth the fruites of loue vnto others neither are they pure and holy in thē selues wherefore worthely to be condemned as hypocrits Which thing the Apostle here concludeth Pure religion and vndefiled before God the Father is this To visite the fatherlesse and widowes in their aduersitie and to keepe our selues vnspotted of the world as if he would say Many make fare as they were religious many sette a face on it as if they were deuout many prerend that they performe seruice vnto God yet doe they neither walke in charitie to the poor-ward neither in innocēcy towards themselues therfore they are but halting hypocrites and counterfette Christians for this is onely true religion before God to visite the fatherles and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world If wee will describe religion by her properties and effects howe it is iudged of men it consisteth in two things 1 Charitie to the poore 2 Innocencie and puritie of our owne liues so that all that is but superstition and dissimulation hypocrisie which is not testified by these two For which cause the holy Prophets the blessed Apostles our Sauiour Christ him selfe hath condemned that Religion for vaine and counterfeite which hath beene voyde of charitie and innocencie Now that the Apostle sayeth pure Religion and vndefiled before God the Father is this it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues and with others in the worlde but not with GOD and a Religion allowed and appooued with GOD though not with the worlde and this Religion is the Religion which the Saints must professe and the true Religion of God 1. Voca◠Gen. c. 3. without which all other Religion is superstition idolatrie and hypocrisie For without the seruice of the true God the Religion wherein hee delighteth euen that which seemeth vertuous and good is sinne neither can any man please God without God himselfe saith saint Ambrose For which cause our Sauiour Christ condemned Luke 16. the glorious appearaunce of Religion because it was not accepted before GOD neither agreeing thereunto but in hypocrisie in the Pharisies you are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men is abhominable before GOD. Let therefore hypocrites please themselues as much as they will yet is not their Religion the true Religion of God Wherefore to put a difference betwixt Gods true Religion and the Religion which pleaseth our selues and others the Apostle sayeth Pure Religion and vndefiled before God euen the father is this Of this pure religion there are two properties Charitie 1. propertie or effect of religion 1 Charitie therein he maketh mention but of one effect or worke of mercie visiting vnderstanding notwithstanding euerie worke effect or duetie of loue or mercie by the figure most vsuall in Scripture whereby a part is taken for the wholy as visiting for all the workes of mercie Senechdoche In like maner he specifieth and mencioneth two persons the fatherlesse and widowes meaning thereby all those our brethren and sisters which stand in need of our helpe and are to be succoured Specially the fatherlesse and widowes of whom God seemeth to haue the greater care because they are most oppressed despised wroong and thrust to the walles troden downe and kept vnder as most destitute of ayde and helpe of men in the worlde therefore by name commended in sundrie paths and dueties by almightie God in the Scripture As in the lawe Deut. 10. 18. In the Prophets Isai 1. 17. Zach. 7. 9. and 10. verse Ierem. 22. 3 the Apostle in this place Of whom not onely himselfe taketh speciall care as the princely Prophet recordeth He that is God is the father of the fatherlesse and iudge of the widowes Psal 68. euen GOD in his holy Temple and elsewhere the Lorde keepeth the straungers hee releeueth the fatherlesse Psal 146. and widowes but hee ouerthroweth the way of the wicked but also commendeth the care and defence of them to men sayeth Lactantius least any man should bee stayed and holden backe with the loue of his wife and children from sustayning death for righteousnesse Lib. 6. insti ca. 12. and for the faith of Christ but with willingnesse should suffer it knowing that he leaueth his deare vnto God from whom there shall neuer aide and succour bee wanting to them So then this place commendeth vnto vs Meaning wife and children the workes of mercie and loue to all that neede but specially towards the fatherlesse and widowes Charitie is so necessarie a propertie in religion as that where it is wanting there is not onely no true seruice of God but neither any loue of God at all abiding For the Apostle sayeth that who so hath this worldly goodes and seeth his brother haue neede and shutteth 1. Iohn 3. vp the bowels of compassion against him the loue of God abydeth not in him Saint Paul exhorteth thereunto as to a most necessarie 2. Cor. 8. effect of fayth and fruit of religion willing the Corinthians that as they abounded in euerie good worke in fayth in worde in knowledge in diligence in loue Rom. 15. so also they should abound in charitie VVhereof writing to the Church of Rome hee calleth it the fruite of
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
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
in the apostles time was nie how much more ought euerie one of vs to prepare our selues to be in a readines to enter in with our bridegroome Christ and look continually for his appearance For if Saint Paul could truely say of himselfe and 1. Cor. 10. the Saints of his time that they were they vppon whome the endes of the world were come If Saint Peter coulde 1. Pet. 4. perswade the Church of Christ to be sober and to watche vnto praier because then the ende of all thinges was at hand If Saint Iohn could say truely vnto the faithfull of 1. Iohn â— his time Babes it is the last houre and as you haue heard that Antichrist should come euen now are there many Antichristes whereby we know it is the last time If Saint Iames here could moue the afflicted Saints of God to acquite themselues patient because the day and comming of the Lord approached how much more truely may we affirme the same seeing since their time so many yeares are finished that it cannot be but that his comming is aâ— the doore and very neerely approaching Which careful consideration should make vs both with greater quietnes to settle our mindes in the dayes of our affliction and with greater carefulnes to waite and watch day and night for his approaching and glorious appearing This day many forgette and not a fewe thinke it to be yet for a long time and season to come wherfore they liue in all carelesse securitie and wallowe and welter in all iniquitie But that cannot be possiblie farre off the signes tokens whereof altogether are finished for whether we Mat. 2â— take that of Christ that before the end of the world their charitie shall waxe colde in men and their iniquitie shall abound is it not manifest Was euer lesse loue seene among men when euerie one goeth about to eate vp and deuoure his neighbour Was euer sinne at a higher flow or in fuller measure then when pride possesseth all degrees of men and adulterie is counted as no sinne couetousnes reputed as nothing blasphemie and cursed swearing is in the mouth of euery man and childe then when lying is the trade of mens liuing deceate and crafte common among vs slaunder and backbiting vsual in al men oppression and vsurie practised of high and lowe noble worshipfull citizen and gentleman then when dronkennes and riotousnes ouerfloweth the land murther and manslaughter is committed and left vnpunished when treasons and trecheries are euery where intended and all loyaltie and Subiect like duetie troden vnder feete in the world when euery man violateth the lawes of the realm and with venemous tongues speake euill of such as excell 2. Pet. 2. Iude. 8. in dignitie Or whether we looke to earthquakes and rumors of warres are they not finished hath not GOD not long since shaken the earth and doeth not the flagge of defiance stande out almost in euerie Countrey are not our neighboures vp in armes rounde about vs and is there not preparations for warres almost in euery land kingdome Or whether we cast our eyes vpon false Prophetes and deceauers impostors and seducers of the people is it not clearer then the sunne at noone daie that the worlde swarmeth with such The secte of the Libertines and Anabaptistes reuiued Papistes Iesuites Seminaries and Schismatickes multiplied the foule familie of loose and licentious loue encreased diuerse grosse and new-fangled opinions crept out of the professours themselues of the glorious gospell and infinite other like Spirites of errors Phiâ—ip 3. 1. Tim. 4. â— Tim. 3. wherof S. Paul in sundrie places hath foretolde and prophecied Or whether we look to the working of the misterie of iniquitie whereby there shal be a falling away and defection from the faith which begunne to worke in the Apostles time worketh now and so shall continuallie to the ende is it not apparant how great a fall there is from the faith euen of the countreyes where the gospell was first and most purely preached how many haue reuolted and fallen to barbarous idolatrie Ierusalem Constantinople Ephesus Corinth and innumerable the like places cities townes and countreies how great a parte of Reuela 17. Christendome hath left the puritie of Christes religion and is become dronken with the dregs and drosse of Popish superstition out of the cuppe of the great whore of Babilon Where is the Gospell preached sincerely without mixturâ— of mans vanitie but in Englande and Scotland a handfull of Christendome And euen among our selues how many be they which haue brought in damnable 2. Pet. 2. Jud. v. 10. heresies by whom the way of God is euill spoken of How many haue risen euen as it were out of the bowels and bosome of the Church which speake peruerse things to bring Disciples after them which haue al made a defection from the faith Thus the man of sinne by Act. 20. 2. Thess 2. whom the defection shal be made frist receaued life in the time of Christ and his Apostles and shall not vtterly die before Christ come in glorious maiestie when he shal destroy him with the breath of his mouth So that now nothing hindereth in the knowledge of man wherefore the comming of Iesus Christ shoulde not now be at the dore and euen present This comming in the eternall purpose and councell of God draweth neere in whose power are all thinges who ruleth times and seasons at his pleasure before whoÌ„ all times are present to whom a thousand yeares are as 2. Pet. 3. one day and one day as a thousand yeares So that albeit God doe not execute his purpose according to the hastines of our vaine affections yet are the issues of his iudgements certaine and in their appointed times shal be shewed to the confusion of the enemies of the Saints and the eternall comfort of the church which drawing neer and approaching the Saints in all their afflictions must be patient and settle their hearts according to the doctrine of this Apostle be ye therefore patient settle your minds for the commming of the Lord to iudgement draweth neere 3 In this treatise of patience the third thing is the handling of the place by the contrarie you must be patient and not murmure which is proper to worldlings and wicked men who in their miseries afflictions and troubles through impatiencie breake out into murmuring In the setting down of this contrarie there are two things to be obserued 1 The contrarie it selfe murmuring 2 The reason Wee must be patient and not murmure for the Lorde is at hande to rewarde vs in free mercie if we be patient or to punish vs in seuere iustice if we murmure in our afflictions Murmuring is not here generally taken for euery grudging and groyning either against God or man as Murmuring what it is whereof in other places of Scripture is spoaken but particularly for that murmuring which is against men therefore saith he grudge not one against