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
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
Againe we haue the faith and religion of Christ in respect of persons when wee holde that onely for true religion which hath succession of many Bishoppes confirmation of diuers Councels defence from sundry Princes continuance of many yeares regard had to these circumstances not to the trueth it selfe whereunto they must haue respect Thus might and did the lewes defend their idolatrie against the Prophet Ieremie from succession Ierem. 44. of Priestes authoritie of Princes continuance of time thus our aduersaries the Papistes by the like means measure the religion of Christ and therefore haue it in respect of persons when they rather respect the successiō of their Romish Bishoppes the consent of Councels called by themselues defence of Princes either bewitched with the entising strumpet of Babylon or ouerruled by the authoritie of the Pope himselfe Continuance of time which serueth for defence of all idolatrie and iniquitie of the heathen then the worde it selfe grounded vpon the foundation of the Prophets and Apostles Iesus Ephes 2. Christ himselfe being the head corner stone Thus haue they also the faith of Iesus Christ in respect of persons 5 What when for gaine and aduauntage wee can make the Gospell to serue mens pleasures and do apply it to mens humors which is making marchaundise of the gospel reprooued by Paul haue we not the faith of Christ 2. Cor. 2. in respect of persons 6 What when either for feare or fauour wee spare some and bitterly inueigh against others not once touching some and for the same or some lesse fault cōdemne others to the bottomlesse pitte of destruction are we not partiall in our selues and haue we not the faith of Christ in respect of persons The Apostle condemning all these but specially the first kinde exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons 4 This euill cannot stande with Christian profession the Gospell teacheth that with God is no respect of Acts 10. persons but that they all which fear God work righteousnes are accepted through the ioyfull tidings of saluation Gal. 3. by Iesus Christ in whome there is neither male nor female bonde nor free neither rich nor poore but they are all alike vnto him The sound of this Gospel went not to the rich noble honourable and mightie men of the world alone but it was preached to the poor also Hereby are we vnited into an holy brotherhood and this brother hood implyeth equalitie in this case so that the rich may not be regarded the poore neglected but the Spiritual brotherhoode is violate and broaken Through the Gospell we become all of vs members of one body each of vs 1. Cor. 12. members of each other and all members of Christ our head If then for riches honour worldly pompe we esteem and count of men and not for their vnion with Christ and their incorporation with him we fall away frō Christian religion Thus the respect of mens persons and esteming religion by outward appearance of men cannot stande with the faith of Christ which teacheth vs to embrace Christians with brotherly loue and not to regarde one with the contempt of another which as a thing vnseemely our calling repugnant to loue contrary to our profession S. Iames in his proposition condemning exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons And these are the two things in the first place in the proposition or state of this Treatise obserued the persons whom he admonisheth and the thing whereof he admonisheth My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons Now this glorious Lorde euen our Sauiour Iesus Christ who hath loued vs and geuen himselfe for vs to Ephes 5. Tit. 2. be a sacrifice of a sweete smell vnto God geue vs grace so to esteeme of our Christian brethren as that wee preferre not one to the disgrace and contempt of another but that we equally esteeming them all as bought with the bloud of the same Lambe immaculate and vndefiled may haue a right estimation and iudgement of Christian profession and that men without respect of persons walking sincerely may glorifie God of him be glorified in the life to come through our Lord Iesus Christ To whom with the father c. Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your companie a man with a gold ring and in goodly apparell and there come also a poore man in vile apparell 3 And ye haue a respect to him that weareth the gay clothing and say vnto him sit thou here in a goodly place and say vnto the poore Stande thou there or sit here vnder my footstoole 4 Are you not partiall in your selues and become iudges of euill thoughts 5 Hearken my deare brethren hath not God chosen the poore of this world that they should be rich in faith and heires of the kingdome promised to them that loue him 6 But ye haue despised the poore Do not the rich oppresse you by tyrannie and doe they not draw you before the iudgement seates 7 Doe they not blaspheme the worthie name after which ye be named 8 But if ye fulfill the roiall law according to the scripture which saith thou shalt loue thy neighbor as thy self ye do wel 9 But if ye regard the persons ye commit sinne and are rebuked of the lawe as transgressours IN these wordes and the rest to 14. verse the Apostle confirmeth that which he before proposed and proueth by two arguments that to haue the faith of Iesus Christ in respect of persons is euill The first reason is from the example of such as thus accept the persons of men the other is from the nature of the lawe of God which by this meane is transgressed The first argument is handled in these words and verses set downe In which reason frō their example which respect mēs persons there are three things to be considered 1 the example it selfe verses 2. 3. 4. 2 The euils in that example condemned which are two 1 Peruersnesse of iudgement ver 5. part 6. 2 Madnes part 6 7 verse 3 The conclusion v. 8. 9. In which there are foure things 1 What this law is 2 Why called roiall 3 What it willeth 4 How it is fulfilled The example of such as haue the saith of christ in respect of persons 1 Concerning the first the example of men thus respecting the rich with the cōtempt of the poore christian brethren thereof thus saith S. James For if there come into your companie a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment and ye haue respect to him that weareth the gay clothing say vnto him Sit here in a goodly place but say to the poore Stand there or sit here vnder my footestoole are you not partiall
12. ◠Cor. 12. one seuerally according to the purpose and pleasure of God In this wise if you do fulfil the royal law saith Iames you do well but if you accept persons you sinne and are become transgressours of the law for that law commandeth to loue all and disdaine none If men therefore regard the persons of men they sinne and transgresse the lawe of God And this is the first argument why wee should not haue the faith of Christ in respect of persons and the things therein contained the example of them which so doe the euils in which men in so doing commit and the conclusion Let vs beseech almightie God for his sonnes sake to remooue all partialitie of Iudgement farre from vs that neither for fauour nor for feare we honour the prophane men of the worlde to the disdaine of the brethren but that we hauing speciall care of holinesse and righteousnesse of faith and religion in our esteeming and iudging of men may so nourish and foster loue in our hearts that thereby God may be glorified who is our onely Lord and God to bee blessed for euermore Amen Iames Chap. 2. verses 10. 11. 12. 13. Sermon 11. 10 For whosoeuer shall keepe the whole lawe and yet faileth in one point he is guiltie of all 11 For he that said thou shalt not commit adulterie said also thou shalt not kill Now though thou committest none adulterie yet if thou killest thou art a transgressour of the law 12 So speake ye and so doe as they that shal be iudged by the law of libertie 13 For there shall be condemnation mercilesse to him that sheweth no mercie and mercie reioyceth agaynst condemnation THe second reason and argument why men preferring the rich to the poore with contempt do sin offend is drawne from the nature of the law of God flowing and following out of the former conclusion it is this They greatly offend the law of god who honor some ambiciously disdain other cōtemptuously this they do which honor the rich which are vile prophane wicked disdain those poor which are honest vertuous godly therfore such as respect the persons of mē esteeming faith and religion according to the outwarde appearaunce sinne and doe against the lawe of God Of which law euerie part member branch and point is so vnited and knit togither as that if we keepe all the rest and yet faile in any one as that we obserue all other partes of the lawe yet regard the outward appearance of men and so haue the faith of Iesus Christ in respect of persons we are guiltie of the whole and so transgresse the law of God Which reason in these verses is contained In the which wordes and verses containing the second argument why respecters of mens persons do sinne three things are to be noted namely 1 The proposition he that keepeth the whole law yet faileth in one point is guiltie of the whole ver 10. 2 The confirmation of the proposition he that said thou shalt not cōmit adulterie said also thou shalt not kil c. 3 The cōclusion in which are to be noted 2. things 1 The conclusion it selfe v. 12. 2 The reason of the conclusion v. 13 1 Of these three the first is the proposition the state of the matter the setting downe of the thing which is in handling and it is this Whosoeuer keepeth the whole lawe yet offendeth or fayleth in one poynt thereof hee is guiltie of all Therefore that man which keepeth all the rest of the lawe and yet respecteth the personne of the prophaine riche man and coptemneth the poore godly religious and honest is guiltie of all the whole lawe Men cutting off from the lawe what seemeth them good and keeping not the whole lawe indifferently transgresse the law and offend against it Such are they which being by Gods law charged indifferently to loue all men and count thē their neighbours and in token of loue honour some with contempt of others as men reuerencing the wealthy though they be wicked and disdaining the poore Saintes and brethren These men therefore are guiltie of the whole lawe But how is this true Surely in as much as the law is so vnited and knitte together in euery part as that who soeuer offendeth in one iote is guiltie of all in the sight of God How is he guiltie of the whole lawe that faileth but in one point or part thereof Two waies 1 Who so obserueth all the whole law yet by respecting the persons of mē offendeth against loue he is guiltie of the whole law For loue is the fulfilling of the law Who so offendeth against that which conteineth all the rest and is the accōplishment of the whole is guiltie of the whole Now the Scripture teacheth that loue is the fulfilling of the lawe Rom. 13. For this Thou shalt not committe adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnes against thy neighbour or if there bee any other law it is briefly conteined in this Thou shalt loue thy neighbour as thy selfe Our Sauiour Christ teacheth the saucie and malapert Lawier which asked him a question not to learne of him but to tempt him That on those two precepts of loue thou shalt loue the Lord thy God with al Mar. 22. thine heart with all thy soule with all thy minde and thy neighbour as thy selfe the whole law and the Prophetes dependeth Albeit then one obserue all other parts of the law yet offend against the law of loue wherein the whole law is cōprised he is become guiltie of all sinning against that which conteineth all which is loue 2 A man obseruing the whole law yet offending against one point or parte thereof is guiltie of the whole because no man can perfectly keepe any part of the lawe as it should be kept which keepeth not the whole therefore in failing in one iote of the law men faile as it were in all and are guiltie of all For all the parts and precepts of the law are so knitte and vnited together in an inseperable coniunction as that who so keepeth any one perfectly keepeth all who so offendeth against any one offendeth against all and is guiltie of all And is not this agreeable to Moses doctrine who holdeth all men vnder a bitter curse which obserue not Deut. 27. all the whole lawe of God denouncing that curse against euery particular offence which is denounced against the breach of the whole lawe and holding them vnder the same condemnation that offended against any iote of the lawe whereunto they are subiect which are guiltie of many transgressions To shew that men are counted guiltie before God of the whole law which are found faulrie in any part thereof Wherefore denouncing a curse against many particular sinnes he concludeth his terrible curse with these words Cursed is euery one that perseuereth not in all the words of this law to doe them Wherefore how so
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
Dauid the cause of his iust destruction Had Iudas the traitour learned to resist the diuell when hee put into Mat. 26. Iohn 18. his minde for lucre to betray his maister hee had not for that sinne fallen into dispaire wherein he was his owne hangman the testimonie of his euerlasting damnation If the rebels in the north not long since and the villainous traytours now of late with the traiterous conspiratours fresh in memorie had learned and endeuoured to resist the diuell when to shedde innocent blood when to depose the Lordes annnointed Elizabeth by the grace of God our soueraigne Ladie and Queene of Englande France and Ireland to bring in forraine nations to set vp a murtherer of her husband and the onely cause of many miseries and mischiefes both here and elsewhere in like manner to endeuour the vtter calamitie and finall destruction of their natiue soyle and Countrey they were by him sollicited and mooued neyther had their bodyes beene dismembred too gentle a punishment for so hainous iniquitie neither their soules endaungered to damnation as theirs were all which died in finall impenitencie Had we our selues men and women learned to resist the diuell when nowe by pride nowe by ambition nowe by couetousnesse nowe by extortion nowe by adulterie nowe by enuie nowe by one iniquitie nowe by another by him we are tempted to rebell agaynst GOD then shoulde wee not by committing these and the like sinnes so iustly open the mouthes of our Prophets and preachers to thunder out the heauie iudgement of God against vs and our Countrie neither should we be subiect to so many strange and newe diseases as the punishment of our new sinnes as raigne and abound among vs from yeare to yeare VVherefore both to auoyde manie mischiefes and miseries in our common and temporall life and also to flie the daunger of future calamitie and euerlasting damnation to come wee must euermore remember the exhortation which is giuen vs and holde fast the admonition of the Apostle Resist the diuell VVho beeing the auncient enemie of mankinde seeketh by all meanes to drawe vs from the loue and embracing of GOD and to couple vs in loue and league with himselfe therefore ought we to oppose our selues vnto him as to our mortall enemie withstand all carnall lustes all fleshly desires all wordly prouokements as the instruments of Satan that hauing peace with men without contention and performing reuerent obedience to God without rebellion we may rise vp against the deuill and in all things resist him as we are exhorted Now satan the deuill is sundry wise resisted of men How satan is resisted First by faith in Iesus Christ wherewith we armed stande fast without wauering thereby resist the assaults of satan the deuill S. Paule arming men against all spirituall 1. Cor. 16. assaults by satan and his ministers and preparing them to the spiritual battle with the deuill his members exhorteth them to stand fast in the faith wherby especially our spiritual enemies are beaten back resisted put to flight watch saith he stand fast in the faith acquite you like meÌ„ be strong S. Paul calleth faith the spirituall shield whereby Ephes 6. we are able to beare of and quench the firie dartes of the deuill therfore exhorting men to put on the whole armour of god he willeth them chiefly to take vnto them the shield of faith that thereby they may quench the firie dartes of the deuill The Apostle Peter preparing vs and 1. Pet. 5. 1. Iohn 5. 4 12. Reu. 11. arming vs against satan willeth vs to resist him by faith be sober saith he and watch for your aduersary the deuill goeth about seeking whom he may deuoure whom resist stedfast in the faith For which cause S. Augustine attribubuteth Lib. 3. c. 20 de lib. ar bitrio S. Basil in psal 32. this effect vnto faith that it vanquished ouercommeth and resisteth the deuill S. Basill vpon Psalm 32. What man is able to wage warre with the deuill vnles he flie to the helpe of the Captaine of the hoste therehence therefore through our faith in him wee wounde and thrust through our enemie When â—atan then assaulteth with any temptation there is no way better to resist him then by trusting perfectly in the grace of God vvhich is 1. Pet. 1. brought vnto vs by the reuelation of Iesus Christ and to be assured that seeing we are marked with the seale of Eph. 4. 2. Corin. 1. Iohn 10. the spirite for the sheepe of Christ therefore we cannot be plucked out of his handes that sith our names are written in the booke of life therefore vve cannot perish for euer by the temptation of Satan that in asmuch as we are chosen by God and predestinate from euerlasting Rom. 8. of the meere fauour of God to be conformable to the image of Christ therefore no creature in heauen aboue or in earth beneath nor in any infernall place no not Satan himselfe shal be able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope this persuasion of our faith this certaintie of our saluation if we hold out before satan without wauering we shall in his temptations resist him and thus by faith is he resisted 2. As we resist him by faith so also we resist him by prayer when in our manifolde temptations we flie by prayer vnto God for succour against the deuill our auncient enemie when in the midst of the greatest assaultes of satan we runne for strength vnto God who is the defence the protectour shielde and deliuerie of his people and by whom all they which trust in him do not onely treade downe men their enemies but satan himselfe the aduersarie of all the sonnes of God by which meanes the assaultes of satan are expelled This way of resisting the Mat. 6. deuill our Sauiour Christ commendeth vnto men when he willeth vs among other things to pray for deliuerance from all euill and temptations of the enemie lead vs not into temptations but deliuer vs from euill Saint Paul setting downe the partes of our spirituall Eph. 6. armour which beyng put on and first girte and buckled about vs we shal be able to withstande our aduersarie the deuill after the girding of our loynes with veritie the putting on the brest plate of righteousnesse and the shooing of our feete with the preparation of the Gospell of peace and the taking in hande of the shielde of faith the helmet of saluation the sworde of the spirite which is the worde of GOD he ioyneth vnto all these prayer wherevvith satan is also repelled And experience teacheth the saints of God that if vvhen they are assaulted by satan they giue themselues incoÌ„tinently to praier then is the deuill foorthwith repelled and resisted For God is neare to those that call vpon him and will fulfill the desire of them that feare him and deliuer them vvherefore when
acceptable sacrifices vnto him whom they serue in holines John 4. Rom. 12. Luck 1. and righteuousnes al the dayes of their life do not alwaies vse it in vvord of mouth but giue the consent of their hearts there vnto And in all things and at all times to repeate the vvordes might seeme vaine superstition and babling follie But the spirite of God in this place is vehemently caried avvay vvith iuste condemnation against such as vvith out regard had to the good pleasure of God or respect had to the mortalytie of our nature vvould haue all times seasons things and euents to serue them at their wills for which cause in the pride of their hartes they determine presumtuously of things to come and say in their vaine confidence to day or to morow will we go into such a cittie and there continue a yeare by and sell and gaine which thing the Apostle condemneth and correcteth and in stead thereof teacheth vs to say If the Lord will and if we liue we will doe this thing or that thing 4 The Apostle hauing thus reproued the sinne and corrected this euil among mē in the fourth place he repeateth the same vice and mischiefe with reprehension although in other words yet to like purpose and therefore saith You reioyce in your boasting all such reioycing is euill you doe not onely conceaue such vaine confidence in your heartes but you also vtter it in your wordes neither doe you only vtter it in wordes and in your speaches but also you boast of your sayings you reioyce in your boastings all such reioycing is euill In presuming thus of your selues in the vaine confidence of your owne heartes in the lewde libertie of your tongues wherby you derogate from Gods prouidence and arrogate to your selues you reioyce but all such reioycing is euill And in that he saith not all reioycing is euill but all such reioycing is euill it is apparant that he condemneth not all reioycing but onely vaine reioycing conceaued of the trust and confidence we haue in worldly thinges For otherwise God permitted yea willed and commaunded Deut. 12. his people to reioyce as the Scripture teacheth vs. By his seruant Moses he charged Israel his people that they should not eate their offeringes within their owne gates but in the place where the Lorde had appointed they their children their seruantes and the Leuite that was within their gates and so to reioyce before the Lord Deut. 16. their God in all they put their hands vnto To which end and purpose they were commanded to keepe the feast of weekes which was Whitsontide and therein also to reioice before the Lord through the viewe of the plentifull encrease which the Lorde God had geuen vnto the earth Other Feasts also as the Feast of vnleauēed bread the Feast of Tabernacles at the gathering in of their haruest wherein it was alowable and permitted them to reioyce Exod. 23. The Prophet Dauid often exhorteth to reioicing therfore he aduiseth the people to sing ioyfully vnto the Lord Psal 81. their strength and to sing laud vnto the God of Iacob to take the song to bring foorth the timbrell the pleasaunt Psal 122. harpe with the lute or viole Dauid himselfe was not void of this affection but rather therewithall rauished hee breaketh out I reioyced when the people said we wil go into the house of the Lord. To which affection as in some respects lawfull he stirreth vp his people and godly Subiects O come let vs sing vnto the Lord let vs heartelie Psal 95. reioyce in God the strength of our saluation The Sauiour of the world euen Iesus Christ the righteous commendeth Mat. 5. reioycing vnto his in miserie and exhorteth thē in the midst and among their greatest afflictions persecutions to reioyce Whose example the elect vessell of God Saint Paul imitating aduiseth the elect seruants of Christ in their Rom. 12. troubles to reioyce Which thing of himselfe and the rest of his brethren he freely and liberally confesseth When Rom. 5. 1. Cor. 4 Ephes 5 he speaketh vnto the Church and Saintes of Ephesus exhorting them to be filled with the spirite and to sing to themselues in psalmes hymnes and spirituall songs making melodie in their hearts vnto God Doeth he not cōmend vnto them the affection of reioysing When hee willeth the Saints of Philippi to reioyce in the Lord alwaies what els commendeth he then the affection of reioycing Philip. 4. What that the Prophet willeth that neither the wise man Ierem. 9. glorie and vainly reioyce in his wisdome neither the rich man in his riches nor the strong man in his strength but that he that reioyceth should reioyce and glorie in the Lord Doeth he not condemne one and commend another kinde of reioycing What that Christ willeth his not to reioyce that the deuils were subiecte vnto them but Luke 10. that they should reioyce that their names were written in the booke of life What that hee exhorteth the Church against the day of iudgement to lift vp their heads and to reioyce because their redemption approacheth Doeth he not commend the affection of ioy as lawfull in some Luke 11. measure in the Saints of God What that Paul beseacheth Philip. 2 the Saints of Philippi in Macedonia by their vnitie and religious consent to fulfill his ioy What that S. Iohn reioiceth Iohn 2. 3. Epist ouer the saints because they walked in the trueth argueth it not that there is a ioy and reioycing lawfull in the people of God To reioyce therefore in the aide and helpe of Gods spirite and in the presence of his power to reioyce in his gifts and graces either vpon our soules or bodies plentitifully poured moderately to reioice in our publicke peace and priuate quietnes in our obedient wiues and tractable children in our trustie seruants and faithfull friendes or the like tokens of Gods fauour towardes vs so that all confidence be wholy reposed in him that is the authour and fountaine of all graces and goodnes is not forbidden the mirth of their hearts proceading from a good conscience in the holy Ghost the ioy of their mindes lightened by assurance of the mercies of God in Iesus Christ the affection of reioycing stirred vp raysed in the inward parts of man through duetifull vew and thankfull remembrance of the blessings of God towardes vs as tokens of his loue is not condemned by S. Iames nor heere forbidden the Saints of God Which the very circumstance of the place doeth teach vs for inueying against the vaine confidence of proud persons who without regard had to the will of God and the shortnesse of their owne liues say within themselues and sometimes vtter their speaches vnto other To morrow we will goe to such a Citie and there continue a yeare and by and sell and gaine he inferreth this speach now you reioyce in your boasting all such reioycing is euill
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
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
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.
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
of you say vnto them Depart in peace warme your selues fill your bellies notwithstanding he geue them nothing which is needful for the body what helpeth it 17 Euen so the faith if it haue no workes is dead in it selfe 18 But some man might say thou hast the faith and I haue workes shew thou mee thy faith by thy workes and I will shew thee my faith by my works 19 Thou beleeuest there is one God thou doest well the deuils also beleeue and tremble 2. part of the Chapter HEre now beginneth the second part of this Chapter and so is continued to the ende concerning good workes necessarilie to be ioyned with true faith in all the Saintes of God whereof our faith destitute is dead and not that liuely faith whereby men are iustified before God In this part there are three things 1. The proposition 14. ver 2. The proofe ver 15. 16. to 26. verse 3. The Conclusion ver 24. 26. These words red conteine two things 1. The Proposition of the place faith without good workes is vaine and dead 2. The 2. first arguments of proof in this place set downe 1. Is from a similitude In the which 3. things are to be noted 1. The similitude it selfe 2. The applicatiō therof 3. A preuenting of ar◠obiection 2. Is from an absurditie It were absurd to professe no better a faith then the deuil◠haue So do men whose faith is void of work◠1 Now to proceed vnto these thinges as they lie in the Apostle The first is the Proposition whereof thus saith the Apostle What auaileth it though a man say hee hath faith when he hath no workes Can his faith saue him As if he would say That faith which is void and destitute of good workes as fruites effects and tokens of a faith is not to be reputed and taken for a true sauing and iustifying faith but rather for a shew and shadow of faith then for faith indeede for that no man is iustified and saued by faith before GOD whose faith in due time and in conuenient manner sheweth not it selfe in the fruites and dueties of loue A doctrine most wholesome most needfull most necessarie most profitable cōteyning a most graue discourse of the fruites of sanctification in al the elect of god against such as make shew of faith without godlines wherin men are taught that the very profession of Gods word christian religion profiteth nothing vnlesse it be ioyned with the studie of good works whereby our faith is made manifest vnto men This matter and argument is often vrged against the shamelesse hypocrites of all times who pretend religiō in outward appearance but practise not true holines whereby their religion might be cōfirmed as both in the former Chapter towards the end and from this place to the knitting vp of this present Chapter By Saint Paul 1. Titus who inueyeth against their hypocrisie who professe in words they know God but in workes and deedes denie him being abhominable disobedient and to euery good worke reprobate whereof the world shal be full towardes the ende thereof as hee also foretolde his Scholer Timothie 2. Tim. 3. 2. Pet. 1. euen of them which should haue a shewe of godlines but should deny the trueth thereof To whom Saint Peter subscribeth who requireth in the Saintes that vertue action and practise of good workes be ioyned with faith that there may be that golden chaine of all Christian ornaments in them wherewith aboue other thinges their liues might be beautified Whereof also Saint Iohn admonisheth 1. Iohn 3. in calling men to the practise and doing of righteousnes And our Sauiour himselfe in the holy Gospell Mat. 7. casting them off as workers of wickednes whose whole religion is in words onely Lord Lord and counting thē for truely religious who endeuour to doe the will of their Father which is in heauen Finally hereunto serue al the exhortations in holy Scripture whereby the men of God moue vs to the practise of obedience and studie of vertue in the whole course of our life which is the onely speciall drift in the Apostles discourse here set downe as is manifestly apparant Albeit then men by their workes deserue not life ne yet purchase their saluation by their deedes but with god are iustified onely through faith in Iesus Christ as the whole body of Scriptures the examples of Fathers the testimonies of the learned Doctors of the Church confirme yet are good workes so necessarie in those which are once iustified by faith before God as that where they are not faith is dead and fruitlesse yea a shadow of faith rather then faith it selfe whereby men are iustified and saued before God Which thing the Apostle Saint Iames to intimate in his affirmance here auoucheth What auaileth it my brethren though a man say he hath faith when he hath no workes Can his faith saue him That faith thē which is without good works is not such a faith as whereby we are iustified and stand before God but a fruitelesse dead and barraine faith whereof we boast in vaine For outward profession without holy conuersation is halting hypocrisie and pretended religion without true reformation is double iniquitie This is the doctrine of holy Scripture this is the state and proposition of this present Treatise this is the thing carefully continually preached by the Ministers and Preachers of the gospel now receiued yet our aduersaries to bring vs into odious and hatefull contempt with men with batter backbiting and reproachfull slaunder say We preach libertie to sinne we lay loose the raignes in the neckes of men to all iniquitie we geue licence to all licenciousnes and impietie when we preach that good workes are necessarie in all those which are iustified partly to set forth Gods glorie partly to shew and expresse our vnfeyned faith partlie to winne others by vertuous example to godlines preach we liberty when we teach that faith voide of good works when time place persons and other occasions and circūstances serue is vaine fruitlesse and barraine Teach wee licentiousnes to sinne when we crie against the vain profession of men carelesse of the dueties of loue Laye wee the raines loose in the neckes of men to runne he adlong into their owne destruction when we auouch that euerie one which calleth vpon Christ must depart from iniquitie Geue we bitte and bridle to iniquitie Finally when we all with one mouth and one mind crie out against verball religion which is onely in word and driue men to the practise of pure and holy obedience if they will euer looke to inherite the kingdome of heauen Doe wee like heretikes swerue from the trueth and not rather agree meet iust with Saint Iames his doctrine who affirmeth that men in saying they haue faith when they haue no workes auaile nothing neither that such a faith can saue them The Proposition of the Apostle therefore is this If a man say he
hath faith when he hath no workes it preuaileth nothing neither can that faith saue him In which proposition and Apostolick affirmance is liuely set down vnto men the necessitie of good workes and fruites of sanctification This Proposition is prooued from the fifteene verse to the sixe and twentie by foure reasons Wherof two are 1. Is the confirmation of the place in these words of the Apostle to the nineteene or rather to the twentie verse conteined The first from a similitude in the fifteene sixteene seuenteene eighteene verses comprised The seconde in the nineteen verse deliuered 1 Reason why faith bringing not forth good works cannot saue men neither auaileth any thing is from a similitude In which reason three thinges must be considered 1 The similitude it selfe 2 The application of the similitude 3 The preuenting of an obiection The similitude in these words is expressed If a brother or sister be naked or destitute of dayly foode one of you say vnto them Depart in peace warme your selues fil your bellies notwithstanding you geue them not those things which are needfull to the bodie what helpeth it For a man to say to the hungrie goe fill thy bellie to the thirstie goe drinke to the naked goe apparrell and cloath thy selfe to the harborlesse get thee lodging yet geueth nothing at all whereby they may doe so For hee neither geueth meate to feede him nor drink to refresh him neither cloath to couer him nor houseroome to harbor him This bidding the hungrie to fill his bellie the naked to warme him the thirstie to refresh himselfe the harbourlesse to get himselfe lodging is no true charitie nor soūd loue but charitie in shew loue in word which Saint Iohn condemneth My little children let vs not loue in worde neither in tongue onely but in deede and in trueth For Christian charitie and pure loue standeth not in wordes 1. Iohn 3. but in deedes and proceedeth from a pure and sincere affection For a man to say to him that hath purse pennilesse bodie cloathlesse scrippe meatlesse remaining harbourlesse go get thee meat go cloath thy backe go fill thy bagge go lodge thy selfe maketh shew onely of false liberalitie If a Surgeon say to the wounded person get thee salue and heale thy selfe yet giueth him neither salue nor plaister nor any thing whereby his sore may be healed comforteth but slenderly A phisitian bidding his cure and pacient to waxe strong to recouer health to walke abroad and yet applieth nothing neither prescribeth any thing whereby strength may be gotten health recouered former state restored by bare wordes profiteth nothing He that meeteth a wayfairing man farre from al path or high way wādring and saith go aright yet teacheth not which hand he must turne on which way he must take which path he must follow helpeth the staier nothing towardes his proposed iourney To bid the hungrie go fill his bellie and yet to giue him nothing is no charitie to will the naked to cloath himselfe and minister not whereby that may be accomplished is no liberalitie for the Surgeon to perswade the wounded man to cure himselfe teaching not whereby he may do it is no pitie for the Phisition to exhort his pacient to recouer helpe and health and prescribe not whereby the sickenesse may be repelled and former state restored is no remedie to bidde a man keepe the right way when hee is altogether out and not to set him in the path hee must followe is no courtesie Thus by this similitude the Apostle sheweth that that is no faith which is in wordes onely 2 The application of this similitude is the seconde thing in this first argument and reason thus by the Apostle expressed as to say to the hungrie goe fill thy bellie and to the naked goe warme thy selfe and giue nothing whereby his hunger may bee slaked and his nakednesse couered and his bodie warmed is no liberalitie in deede so neyther fayth is to bee counted fayth in deede when it is voyde of good workes Euen so saieth Saint James the faith if it haue no workes is dead in it selfe Such faith therefore as bringeth not foorth good fruites and is plentifull in good workes is not true fayth but an image of fayth is not a liuely fayth but a certaine deade thing set out by the name of fayth euen as to say to the hungrie go fill thy bellie is no charitie A true fayth by the workes of loue is quickened reuiued and receyueth as it were life in the sight and shew of men Wherefore that fayth which is destitute hereof is as deade and not to be accounted of For as when we see our brethren naked destitute of dayly foode afflicted and distressed on euery side and say to them God helpe you poore men God comfort you go in the name of God and prouide for your selues yet wee giue them nothing this our speach argueth not true liberalitie and charitie euen so when we say wee haue fayth and yet shewe no deedes whereby our fayth may bee knowen vnto men thus to boast of fayth thus to say wee haue faith thus to pretende that wee doe beleeue doth not argue true faith for faith saieth Chrysostome without Hom. 8. vpon 2. Tim. workes is a figure shewe or image without force or vertue VVhereof to boast is to boast of a dead thing wherein is no quickenesse no life no profitablenesse to men and to incurre iust reproofe and open reprehension with the worlde The bare name and profession of faith which hypocrites and the common sort of men count and call faith which by a kinde of correction and graunting may be so called when men pretende in wordes that they beleeue and in outward appearance professe themselues to haue faith which we may graunt to bee a kinde of faith being destitute and voide of good workes is in deed vaine and dead neither deserueth it the name of faith more then a dead man deserueth to be called a man yet so men call him sometimes or the image of Caesar to be called Caesar or the picture of King Henrie deserueth to bee called the King Which names if we applie to these things wee speake vnproperly as to call a deade man a man or Caesars image Caesar or King Henrie his picture King Henrie so when we call this dead faith faith wee speake vnproperly If a man saieth he hath faith and that he beleeueth yet is mercilesse cruell couetous reprochfull blasphemous riotous vniust vnrighteous vngodly an oppressour extorcioner vsurer murtherer drunkard proud person or caried away with any such like iniquitie and sinne from the studie and practise of good workes can that fayth saue him Can that faith bee counted such a fayth as whereby before GOD wee are iustified Or may wee not rather say that fayth quaileth dyeth and is decaied in him Which men may graunt to bee fayth in a speach vnproper but not such a faith as is accepted with GOD through Iesus Christ
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
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
1. Ioh. 1 Ephes 6. 2. Cor. 4 of lights in whom also there is no darcknes at al hath no communion with Sathan the prince of the darcknesse of this world Christ being holy hath nothing to do no concord with Beliall the Prince of wickednes So that these cannot dwell in the heart of man together as in the fountaine of loue being so contrarie and opposed Truely therefore saith Saint Augustine the loue of the S. Augustine world and the loue of God cannot stand or consist together no more then the same eyes at once can looke vpon heauen and earth in the same instante Being therefore so contrarie God and the world it cānot be but that such as make themselues friends with the world become enemies vnto God Wherof they to whom Saint James speaketh not ignorant are sharply reprooued for louing the world with the hatred of God Ye adulterers and adultresses know ye not that the amitie of the world is enmitie with God whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God And this reason of the holy Apostle holdeth not only in the propounded matter of ambitious and couetous desires which men cannot loue and loue God also but it holdeth in all worldly wickednes and loue of earthlie things whatsoeuer which men cannot possibly loue and loue God together For then might a man be holy and wicked godly vnrighteous all together for they which loue the world are wicked and vnrighteous as the worlde 1. Iohn 5 Leuit. 11 2◠c. it selfe lieth in wickednes and such as loue God are godlie and holy euen as God him selfe is holy That wee cannot possiblie geue entertainment to God and to the world together and at once loue them God and the world contrarie as appeareth in foure things both the reason is their contrarietie for things contrarie cannot dwell at once in the same person And the contrarietie betwixt the loue of the world and the loue of God in foure things appeareth 1 In the repugnancie of their nature GOD is by his nature pure holy vndefiled without contagion of Leuit. 11. 19. 20. sinne and without permixtion of any euill But the worlde is altogether wicked defiled with sinne spotted with many blemishes of vnrighteousnesse full of all contagion deadly poyson of iniquitie So that in nature there is a contraietie betwixt thē Naturally therefore being contrarie wee cannot loue them both together 1. Iohn 5. 2 As their natures are contrarie so are their precepts contrarie for other things by God other thinges by the world are inioined wherein the contrarietie betwixt thē appeareth God commaundeth mercie liberalitie pitie compassion the world perswadeth crueltie mercilesnes couetousnes hardnes of heart violence iniurie and oppression God commaundeth holines sanctification to be fruitfull in all good works to his glorie and to encrease therein to ripenes and a full measure in Iesus Christ But the world moueth vs to filthie conuersation to defile our selues with carnall lustes and all vngodlines to wearie waste our selues with all fleshly pleasure that wee may be vncleane in soule and in body God commandeth vs not to lie but speake the trueth one to another not to backbite not to slaunder not to deceaue not to circumuent or defraud one another not to sweare vainly not to curse bitterly and infinite the like but the worlde would haue vs to lie counterfette slaunder deceaue circumuent sweare curse banne and geue ouer all the powers of our mindes and partes of our bodies to committe iniquitie Hom. 22. vpō Matth. Seeing one commaundeth thee saith Chrysostome to geue of thine owne goods the other violently to take the goods of others one to embrace chastitie the other to follow intemperancie the one to loue sobernes the other to delight in gluttonie how is it possible we shoulde obey these precepts being so contrary so seem to loue them both together 3 As their precepts are contrarie so are the qualities of them which loue the one and the other contrary For other things please God other things the world Other qualities are required in such as loue God other things and qualities in them that loue the world The louers of God must be ledde by the spirite of God walke in the spirite of God and bring foorth the fruites therof as loue ioy peace long suffering gētlenes goodnes faith meeknes temperance and such like they must be indued with mercie humblenes of minde kindnes forgeuing one Ephes 4. Col. 3. another euen as Christ forgeueth vs. But the seruants and louers of the world are possest with crueltie mercilesnes wrath ennie currishnes contention fornication vncleannes wantonnes hatred debate emulation sedition murther drunkennes gluttonie and the workes of the fleshe 1. Cor. 6 Gal. 5. Ephes 3. Col. 3. Iohn 4. Psal which who committe shall not inherite the kingdome of God and of Christ The louers of God are pure vnrebukeable blamelesse before him in loue seruing him in spirit in trueth But the seruants of the world are corrupt deceitfull from the wombe defiled with sinne flattering God with their mouth and dissembling with him in their double toung The seruants of God and such as loue him are sober and temperate but the louers of the world make their bellie their God whose end is damnation whose glorie is to their shame being earthly minded Seeing therfore the Philip. 3. qualities of the louers of God and of the louers of the world are contrarie and diuers it cannot be that the same should loue God and the world both together 4 Finally the very loue it selfe is in qualitie contrarie for the loue of God is pure chaste and holy spirituall but the loue of the world is impure vncleane prophane and sensuall wherefore no man canne loue god and the world Yea rather they which endeuour to become friends of the world make themselues therby the enemies of god Wherefore my deare brethren beloued in Iesus Christ if we be the elect of god chosen by him out of the world to loue him and serue him in such holines as is acceptable vnto his diuine maiestie If we be the professed Souldiers of Christ to fight vnder his displaied banner against Sathan and the world shall we as backsliders from god traitors vnto Christ enemies of our owne saluation prophaners of our Christian profession geue our selues to the loue of the world and committe fornication against god Cleaue thereunto in league and bonde of friendshippe and so become enemies vnto the Lorde our god almightie Let vaine wicked ambitious and contentious persons let greene flourishing youth who thinke to loue god and the world also herence learne that they cannot loue both and that in making friendship with the world they fall at variance with God It is God that speaketh in his Apostle it is the spirit of truth which informeth vs it is Christ in his minister that openeth his mouth and assureth
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
measure of their wickednes Whereunto the Apostle had respect in this place when hee willeth them to weep and howle for their miseries to come 5 Whose miseries being generally touched as the cause of their comfortlesse lamentation so in the laste place it is shewed wherin this their miserie consisteth In this especially that the thinges wherein they so greatly trusted are vaine and vncertaine and shall testifie against them in the day of their punnishment And for as much as by their vaine trust and confidence in these thinges 1. Cause of their weeping and the first point of their miserie they heape and hoorde vp for themselues treasure of the wrath of God against the last day 1 And first the things wherein they trusted are vncertaine which appeareth both in generall and in particular also In generall riches are vncertaine vaine and transitorie subiect to manifolde corruptions which this Apostle teaching telleth the prophane and wicked rich men of the world that their riches are corrupt Doeth not the holy Scripture often foretell vs of the corruption vanitie and vncertaintie of riches Is it not an argument oftentimes beaten vpon in the word of trueth Are they not for great vncertainnes to be compared vnto an Ecle which wringeth slideth and slippeth out of the hand before we be aware thereof Are they not like a birde which now we haue in hand but our hand being opened she flieth from vs and wee cannot recouer her Psal 37. Salomon disswading men from immoderat loue and desire thereof geueth this wise aduice and councell Trauel not too much to be rich but cease from such a purpose wilt thou cast thine eye vpon it that is nothing for riches taketh her to her winges as an Egle and flieth into the heauens Whose father the princely prophete Dauid intreating of the vncertaine condition of prophane and wicked Psal 37. rich men crieth out be it they be strong and shoote vp as the greene bay tree yet are they cut of from the earth like grasse and wither as the greene hearbe they passe away and are not if thou seeke their place thou shalt not finde it And Solomon in his book of wisdom maketh the wicked Wisedom 5. riche men now burning and boyling in hell torments to acknowledge the frayltie and vncertaintie of riches which passe and perish as a shadowe or a poste that passeth by flie away as an arrowe in the aire a shippe in the vvater a birde in the heauens Our blessed Sauiour entreating of the corruption of vvorldly riches confesseth Mat. 6. Luk. 12. they are subiecte to theefes to the moth and canker The vncertainty wherof he sheweth in the parable of him who enlarged his barnes and saide vnto his Soule Soule eate drinke and take thy pleasure for there is great store of riches reposed and laide vp for thee for many yeares to whō it was replied by God that that night they should take his soule from him And many folde experience teacheth vs that when men haue feathered there nestes at their pleasure and hope to liue at ease many faire yeares and purpose with them selues to spende their daies in iollytie euen then often times not lyuing only but life is also taken from them Saint Paule seeing the ftayltie and vncertaine state of riches and the corruption where vnto they are subiecte giueth them this epithite or addition 1. Timo. 6. vncertaine charge them that are riche in this world that they truste not in vncertaine riches This our Apostle not varying from him selfe describing the brittle and fickell state of riches compareth them to grasse which is Iames. 4. subiect to sudden speady corruption for as soone as the sunne ariseth with heate the grasse wethereth and the flower falleth away so subiecte is the state of riches to corruption and vanitie Though Cresus King of Lydia were of infinite riches so that it grewe into a prouerbe richer then Cresus yet came his riches and all his glorious pompe vnto corruption when waging warre agaynst Cyrus the king of Persia hee was ouercome taken and subdued Though Xerxes were neuer so rich that he conducted an infinite armie of 1000000. men agaynst Greece and with his shippes made a bridge ouer the sea Hellespont and through his riches waxed so proude that he thought not onely that al men shoulde obey him but commaunded the Sea also to be quiet and calme and the mountaines to giue place vnto him yet was his state subiect to corruption when his armie was discomfited by the nauie of the Grecians on the Sea by the Isle Salamine insomuch as himselfe for the securitie of his owne person was forced to escape vnknowen in a fishers boate and so with great dishonour and losse of infinite preparation men and riches returned Though manie men in our memorie and the memorie of our forefathers haue in their times flourished in wealth yet their riches haue corrupted and themselues oftentimes haue beene thereof suddenly bereft or else their heires haue not enioyed the riches of their fathers whereby it appeareth in plaine euidence howe subiect to corruption our riches bee that the Apostle might rightly say that their riches were corrupt and therefore they trusting to a thing vncertaine and subiect vnto vanitie and for loue thereof leauing the Lorde who for that contempt bringeth destruction vpon them they ought to weepe and howle for that poynt and part of their misetie Seeing then in generall that riches are things vncertaine and shall in fine vanish away and come to nothing seeing they are of no continuance but subiect to alteration chaunge and corruption seeing the time shall come wherein they shall perish from you and when you Wisd 9. shall say with the wicked in the wise man Salomon what hath pride profited vs or what hath the pompe of riches brought vs All these are past away like a shadow and as a post that passeth by as the shippe that passeth uer the water which being gone by the trace thereof cannot be founde neither the path in the flouds as the flying and flittering of a birde in the aire or as an arrowe shotte at a marke which passeth through the aire and no man can tell the way whereby therefore for this miserie weepe and howle Goe to nowe you rich men weepe and howle for the miseries shall come vpon you your riches are corrupt The corruption and vncertaintie of their riches wherein they trusted is one poynt of their miserie wherefore they are called to comfortlesse lamentation 2 As riches ingenerall ar vncertaine and subiect to corruption so neither are the partes of riches more sure but euerie thing vnder heauen whereof a man maketh his account as of riches is subiect to vanitie and corruption and the chiefest partes of riches are gaye cloathing and costly apparell Siluer gold and the like which all are subiect to corruption 1 Touching gay garments costly clothing fine apparell Apparell though it be neuer so costly
and be saued Hereof the powers and holie Spirites of men and Angels in heauen reioyce as our sauiour recordeth in the Gospell auouching that there is Luc. 15. ioy in heauen ouer any one sinner that repenteth This is therefore a singular benefite which commeth of this Christian and godly care we haue to conuert other euen the sauing of their soules 2. The other profit herence rising is the couering hiding of the multitude of sinnes The manifolde sinnes of men conuerted are hidde in their conuersion so that he which conuerteth another as hee conuerteth so putteth he away hideth the multitude of his sinnes which is now rightly conuerted and turned to the knowledge of the trueth To conuert one from his sinne and from going astray from out of his way is a special point of loue and a notable effect thereof and it is a propertie of loue also to couer sinnes Loue saith Peter out of the wise Salomon 1. Peter 4. Prou. 10. 12. couereth the multitude of sinnes Wherfore in conuerting the brethren wee thereby hide and couer their sinnes also And thus this double benefite redoundeth to him that is conuerted euen the sauing of his soul and the hiding of his sinne Which as it is referred to the partie conuerted so may it be to him which conuerteth In the conuerting of others he saueth his owne soule in discharging so great a worke of loue And men thus saue their soules in perfourming Ezech. 3 33. of this action as the watchman is saide to saue his soule when he hath descried the enemie and admonished the people of their danger which hangeth ouer theÌ„ for sinne And as the Minister by exercising himselfe in the Scriptures and by continuing in reading is saide to saue himselfe and those that heare him So men in performing 1. Tim. 4. this duetie towards their brethren by discharging a good conscience and perfourming so excellent labour of loue doe thereby saue their soules And as they saue their soules so they hide a multitude of their owne sinnes when they endeuour the conuersion of others For God is commonly marueylous merciful to their sinnes which endeuour to winne others vnto him by which trauaile they purchase great fauour with the Lorde and obteine thereby the pardon of their manifold sinnes wherefore S. Iames saith they hide a multitude of sinnes Albeit then this may stande with a iust proportion and an analogie of the Scriptures yet I thinke rather that the first ought to be referred to him that is conuerted and the second to him that conuerteth in this wise let him knowe that hee that conuerteth a sinner from goeing a stray out of his waie saueth a soule from death euen that soule which he conuerteth And hideth a multitude of sinnes euen the multitude of his owne sinnes which almightie God hideth forgiueth and couereth for the exceading loue he sheweth to his brethren in their conuersation Which sheweth the vnspeakeable reward which shal be giuen them which seeke to winne other vnto God Which thing the holy prophet Daniel long before had for Daniel 12. tolde who speaking of the glorious crowne of the ministers of God and also of all the faithfull which instructing the ignorante bring them therby to the true knowledge of God saith they that bee wise shall shine at the brightnes of the firmameÌ„t the that turne many to righteousnes shall shine as the starres for euer and euer thus shall they be rewarded at the hand of God which conueâ—t sinners from going astray and turne others to righteousnes God for his Christ sake so prepare our heartes in holy feare that we may be instrumeÌ„ts effectual through him of the conuersion of others that so wee may winne wandring soules to God and bring the straying sheep of Christ into his sheepefolde that they thereby may by his grace be saued and our sinnes in his fight couered in the only righteousnes of Iesus Christ vnto whom with his father and the holie Ghoste our euerlasting comforter three persons in trinitie one eternal God in vnitie be rendred al power praise dominion and Maiestie for euer and euer Amen FINIS Faults escaped in the printing the chiefest whereof are here noted and may be found out easily by this direction looking to the leafe first then to the page next to the section or diuision of the page and lastly to the line of that section or diuision MOnarches for monarchies fol. 6 pag. 2. sect 2. line 12. groane for groyne f. 15. p 1. s 2. l. 2 Crotoniales for Crotoniates f. 15. p. 2. s 2. last line wuering a wauering f. 20. p. 2. s 1. l. 13 kind kinds f. 33. p. 1. s 2. l. 14 churchmeÌ„ church meÌ„ f. 39. p. 2. s 2. l. 18 efficiencie efficient f. 53. p. 1. s 3. l. 2. receiued reserued f. 57. p. 1. s 2. l. 29. malistious malicious f. 61. p. 2. s 1. l. 8 from the end addistion addition f. 64. p. 1 s 2. l. 11 here heare f. 65. p. 1. l. 28. 2. from the end of it spared saued f. 67. p. 1. s 3. l. 5 professorus professours f. 69. p. 2. s 3 l. 5. her heuier f. 70. p. 2. s 2. l. last and when f. 70. p. 2. s 3. l. last then the. f. 72. p. 2. s 2. l. 2. froÌ„ the end Melta Melita f. â—8 p. 2. s 2. l. 12 I say superfluous f. 79. p. 1. s 2. l. 6 bodies bodie f. 84. p. 1. s 2. l. 8 remoued moued f. 84. p. 1. s 2. l. 11 shedheard shepheard f. 91. p. 2. now out f. 92. p. 1. s 2 l. 18 degreles degrees f. 98. p. 2. s 1. l. 2 obseured obserued ead pa. l. 21 other ether f. 102. p. 2. s 2 l. 11 reforming informing f. 106. p. 1. s 1. l. 8. or of f. 107. p. 1. s 2. l. 20 correction concession f. 121. p. 2. s 3. l. 3 say he is wanting f. 122 p. 1. s 2. l. 1 discussed distressed f. 122. last word s 2. voine vaine f. 127. p. 1. s 2. l. 5. froÌ„ end runing ranne f. 128. p. 2. last word which why f. 137. p. 1. s 2. l. 2. signe life f. 138. p. 1. s 1. l. 4 fourth fifth f. 146. p. 1. s 1. l. 17 bitterresse bitternes ead last word section 1. secure seuere f. 149. p. 2. s 2. l. 9 boidly bodily f. 157. p. 1. s 3. l 5 them him f. 168. p. 2. s 1. l. 1 there that ead l. 3 them him l. 3. there twise vntill lacketh there s 2. l. 7 shine striue f. 170. p. 1. s 1. l. 1 folowed foloweth f. 190. p. 1. s 3. l. veheminice vehemencie f. 192. p. 1 s 3. l. 2. resist him resist the deuil f. 20. s 3. â— your you f. 211. p. 1. s 4 signes of this outwarde for of thi our margin f. 216. p. 2 partly in for other f. 217. p. 1. s 3. l. liue lie f. 218. p. 1. s 3. l. last in redoundeth f. 229. p. 1. s 2. l. â— imprudent impudent ead l. 18 euen euill f. 234. p 2 s 3. l. 10 we men f. 235. p 2. middle laud lowde f. 242. p. 2. s 1. l. 2 this such f. 248. p. 2. s 1. l. 6 their there f 258. p. 1. s 1. l. 5 violent valiant f. 275. p. 2. s 4. l. 7 that is lacking f. 295. p. 1. s 2. l. 8 diuine diuers f. 310. p. 2. s 3. l. â—