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
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.
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
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
curtesie to take well in worth this testimonie of my minde to speake the least not euill affected towards you and hartily desiring you for your vsuall humanitie to let these first fruites of my trauell passe vnder your protection patronage and pasport Whom I haue chosen one of many for this purpose because at two seueral times not knowen by face vnto your Lordship I haue tried and tasted of your worthie curtesie your fatherly grauitie tempered with no lesse gentlenes and facilitie Since which times I haue thought by what meanes I could to leaue with you some testimonie of my well willing affection towardes you That you might the better know both in what estimation I alwaies haue had you for your learning wisdome and grauitie for your gentlenesse curtesie and humanitie and how much I do will reuerence you for your godlinesse Wherefore if with what my labour with such profite to the church of Christ this worke shal be published if I know that it is both fauourably allowed of you and curteously accepted of the brethren I will not onely greatly reioyce but doe promise also and protest if God will and if I liue that this thankefull accepting hereof shall stirre me vp pricke me forward to the publishing hereafter of other things in like manner and methode with more time with better aduise with exacter diligence with sounder iudgement through the grace of God God for his mercy sake giue grant that these my labours may bring that profite which I heartily desire that all glory thereby may redounde to God and all profit arise to the brethren And the God of all grace euen the father of our Lorde Iesus Christ preserue and keepe you in pure religion in perfect peace in feruent loue in vnfained faith in acceptable righteousnes in reuerend feare in true holinesse al the daies of this your mortal life that this race and course of miserable wretchednesse finished you may receiue the happie fruite of the glorious gospell with all the Saints and be partaker of the vndefiled crowne of immortall glorie in the purchased kingdome of Iesus Christ Amen May. 10. An. Dom. 1591. Your Lordships at commandement in Christ Iesus Richard Turnbull TO THE CHRIStian Reader Richard Turnbull vvisheth grace peace with faith and zeale from God the father from our Lord Iesus Christ I Am not ignorant right deare and christian Reader how many men sound of iudgement ripe in yeares profounde in learning haue written vpon euerie part and par cell of holy Scripture Whose authoritie might terrifie and feare me from adding any thing thereunto Notwithstanding seeing what one man hath omitted another may remember and what one hath shortened another may enlarge and amplifie what one hath vttered obscurelie another may speake and write perspicuouslie And in as much as the later may adde to the former though otherwise most exellent These and the like considerations mouing mee thereunto I haue aduentured and vndertaken after so many to write something vpon the Apostle Saint Iames his canonicall Epistle Wherein if I can promise nothing els yet this one thing may I assure thee that thou hast it now both more amplie and also more orderly then by any heretofore and that in such a methode as to my knowledge none hath laboured eitber in this or other like places of the holy Scripture hauing drawen first the generall Analysis or resolution of the whole Epistle then the particular of euery chapter with the like prefixed before euerie Lecture or sermon in this exposition So that who so is but of simple capacitie by the very tables may see and search out the very meaning of the holy Apostle And to the end that greater profite might redound to the ignorant I haue affected no curious tearmes I haue not hindered the course of my speach by sentences or sayings in vnknowen languages But I haue set downe all things in our natiue naturall and mother tongue some three or foure wordes onely excepted whether they be testimonies of holy Scriptures or sentences of heathen Phylosophers or authorities of learned Fathers that in no wise the Reader might be interrupted Take gentle Reader this my first trauell in good part geue it the reading to the end and I doubt not but thy labour shall reape receiue answearable profite And if euery place doe not satisfie or content thee as all that are learned know doeth neuer come to passe alike yet passe through and there shal be some thing found I trust to quit thy trauell But as for such as haue a kinde of felicitie and happines in carping at other mens doings whom nothing pleaseth but chickens of their owne hatching I charge them before the Lord and in the name of Iesus Christ that they slanderously backbite me not but brotherly admonish me if there shal herein appeare any thing displeasant vnto them that so the profit of the church and the glory of God in all things may be sought and not mens persons vn charitablic condemned And in so curious reprouing and sharp censuring as wherunto I know beforehand I shal be subiect this is my only comfort that no man pleaseth alparties those in al faculties which haue been most excellent haue by some been also condemned Seeking therefore the profite of many I contemne the carping reproof of some and applying my selfe to please the godlie I am not much afraide of the censure of the wicked Wherefore Christian Reader I desire thee to reade with patience accept with fauour and iudge with charitie So shalt thou stirre and prick forwarde not me alone but other also to vndertake greater matters for thy comfort benefite and profite Now gentle Reader I heartely desire thee to beare with such faults as in the printing here of are committed as with setting downe one place for another one Epistle for another with the pointing and such like Wherein albeit I haue laboured to my power in deliuering all things according to trueth yet some faultes are committed which thou thy selfe shalt both easily espie and readily amend by thy owne diligence And as for matters of greater obseruation thou shalt finde them corrected by themselues the leafe page section and line of the section being set downe whereby if any errour shal cause any doubt thou maist in the noting the errata be resolued Thus fare thou most hartely wel in the Lord. May the 10. The Epistle of S. Iames with the Analysis or resolution therof both generally and particularly The generall Analysis or resolutiō of the whole Epistle The epistle of S. Iames is almost wholy spent in common places and containeth fiue Chapters 1. Containeth 4. places chiefly 1. Bearing the crosse and suffring outward afflictions paciently in 1. 2. 3. 4. 5. verses contained after 9. 10. 11. 12. 2 Wauering and doubtfull praier which profiteth nothing In 6. 7. 8. verses 3 Internall temptations proceeding from our owne concupiscence 13. 14. 15. 16. 17. verses 4 The excellencie effect and vse
this forme was common to the people To wish prosperitie which was vsed of the philosophers To wish health which was proper to the physicions The Romans commonly vsed one forme of greeting to wish health as Marcus Cicero wisheth or sendeth health to Publius Lentulus and so others Other haue vsed other formes The enemies of Beniamin sending Esd 5. their letters to king Darius against Iuda in their salutatiō Dan. 3. wish him peace To Darius the King peace Nabuchodonosor making a decree that all Nations should worshippe and serue the God of Sidrach Misach and Abednego in his letters to that purpose tending he vseth the like salutations Nabuchodonosor king to all people nations and languages that dwel in all the world Peace be multiplied vnto you Saint Paul in euery of his Epistles sendeth greeting vnder this forme Grace and peace from God the father c. Or Grace mercie and peace as to Timothie Saint Peter imitating Paul vseth the like forme Saint 1. Pet. 1. 1. 1. Iohn 1. 1. Iude wisheth mercy peace loue to be multiplied Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth and his salutation In the other two he contenteth himselfe with the name of the writer and the party to whom he writeth but altogether he suppresseth his salutation The church of Christ in their first generall Acts 23 counsel held at Ierusalem writing to the Antiochians salute them in manner following The Apostles Elders and brethren to the brethren which are of the Gentiles in Antiochia Siria and Silicia send greeting And Acts 15. Claudius Lysias the chief captain sending Paul to Felix in his letter saluteth him in this maner Claudius Lysias vnto the most noble Gouernour Felix sendeth greeting In which places they vsed the forme of Saint Iames in this place mentioned which being translated word for word is To reioyce to be mery Which ioy and reioysing is not bodily but spirituall the ioye of the Spirite in the Lord whereby we reioyce in him not onely in our prosperitie and in his benefites fauourably and mercifullie poured vpon vs but also in our troubles iustly by him inflicted and in the miserie and aduersitie of this worlde which we accept and receiue from him as a testimonie of his loue toward vs in that we are thereby made conformable Rom. 8. to the image of his sonne Iesus Christ that as wee are like him in affliction so we may be like him in glorie Iohn 16. This reioysing and this ioy our Sauiour Christ promiseth his Ye shall weep and lament the world shall reioyce ye shal sorow but your sorow shal be turned into ioy To which Saint Paul exhorteth Reioyce in the Lord always Phil. 4. and againe I say reioyce This is the ioy whereby God reigneth ouer his whereof the Apostle speaketh The kingdome of God is not meat and drinke but peace and righteousnes and ioy in the holy Ghost And this is that Rom. 14. which in his salutation he wisheth them And thus much may serue for the title of the Epistle Iames the seruant of God and of Iesus Christ to the twelue Tribes which are scattered abroad Salutation ioy and reioysing Now the God of comfort and consolation poure into our heartes this ioy of the Spirite that our hearts and mindes replenished with gladnes we may in all things reioyce in him through Iesus Christ our Lorde To whom with the holy Ghost three persons in trinitie one euerliuing and euerlasting God in vnitie be all praise dominion and maiesty now and for euer Amen Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon 2. 2 My brethren count it exeeeding ioy when ye fall into diuers temptations 3 Knowing that the triall of your faith bringeth foorth patience 4 And let pacience haue her perfect work that you may be perfect and entire lacking nothing 5 If any man lack wisdome let him aske it of God which geueth to all men liberally and reprocheth no man and it shal be geuen him 6 But let him aske in faith and wauer not 1. Place of bearing outward afflictions THe title of the Epistle being sette downe in these words and the rest hee commeth to the handling of the matter and common places which herein are conteyned Of which the first is of bearing outward afflictions wherin we ought not to be cast downe but rather to be glad not to be faint hearted but to reioyce With which he doeth wisely to beginne in as much as in that their scattering their case was most miserable and therefore were they first of all to bee armed and comforted against afflictions Which in these verses and in the 9. 10 11. 12. he performeth In which discourse there are foure things to be noted 1 The proposition 2. verse 2 The reasons of confirmation 3. 4. verses 3 The distinguishing of persons to whom the crosse is profitable 9 10. 11. verses 4 The conclusion 12. verse Now this Treatise is a little inuerted and troubled by a digression which is necessarily made 6. 7. 8. verses wherin the second place is conteyned This being thus obserued noted by the way let vs consider the words read In these verses are three things to be noted 1. The proposition of the place 2. The confirmation or rendring of reasons of his proposition And they are three 1. From honest comelines 3. 2. From profit because it causeth patience that excellent vertue 3. From euent and effecte it maketh perfect 3. The preuenting of an obiection In which are two things 1. The obiection proposed How shall we beare the crosse as we are taught 2. The answere In which are four thinges noted namely 1. What that wisdome is 2. Who geueth it 3. What hope wee haue to obteine it 4. How we may aske it 1 The first herein is the proposition of the place which is That the Saintes of God must beare afflictions Vnder the heauy burthen whereof they may not faint fall downe nor quaile but be patient triumphe and reioyce Hereof he carefully admonisheth because in their scattering and dispersing their condition could not be but miserable and therefore in these externall afflictions they had neede to bee comforted which Saint Iames doeth faithfully in this place My brethren count it exceeding ioy when ye fall into diuers temptations Saint Peter in like case writing to those strangers which were in like maner 1. Pet. 4. scattered here and there in Pontus Galatia Cappadocia Asia and Bithinia exhorteth them to beare afflictions without fainting Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you but reioyce in as much as you are partakers of the sufferings of Christ that when his glory shall appeare yee may be glad and reioyce Our Sauiour Christ foretelling his Disciples the condition wherunto they should be Mat. 10 subiect euen to bee as
worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
hypocrites thinke their counterfeite hoâ—ynesse to bee true holinesse wherefore they embrace it they brooke it they delight therein they loue it as if it were sincere and perfect integritie And thus they may bee compared vnto fooles looking into glasses who heare the worde awd looke into the law being carelesse to obey it The other part of this similitude is who so looketh into the perfect law of libertie hee not being a forgetfull hearer but a doer of the worde shall be blessed in his deede In which member we see the lawe is called perfect and a perfect law of libertie 1 Perfect which addition Dauid also giueth vnto the law The law of the Lord is perfect conuerting the soule Psal 19. therefore so called because whatsoeuer appertaineth to faith and godlinesse is therein aboundantly set downe and deliuered so that neither in doctrine neither in maners we ought to seek for any other thing whatsoeuer S John entreating of the perfection of the newe lawe which is the Gospell confesseth that therein all things which Iohn 20. our Sauiour did were not written yet sufficient things to be written which men beleeuing might thereby liue wherefore he saith Many other signes and tokens did Iesus in the presence of his Disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is Christ the sonne of God and that in beleeuing ye might haue life through his name Saint Paul writeth that he kept not backe any thing from the Church of Ephesus but hath shewed them all the Acts 20. counsels of God Tertulian crieth out that that Church is happie to which the Apostles haue powred out all the Tertulian doctrine of God euen with their owne bloud Our Sauiour promiseth the Church a Comforter which should Iohn 16. bring them into all truth What truth is it that the holy Ghost did not teach the Church But yet least wee should thinke there were other truthes beside such as were preached by Christ and penned by the Euangelists it is added that that Comforter should teach them whatsoeuer Christ had taught them before Wherein was enough to saluation as Iohn witnesseth Saint Paul sheweth the excellencie of the worde of God and how perfect it is in all poynts affirmeth that all Scripture is inspired 1. Tim. 3. from aboue and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God might be perfect instructed to euerie good worke Vnto this truth the fathers reuerendly subscribe Saint Tract 49. vpon Iohn Augustine sayeth that where as Christ had done manie things which were not written yet such things were chosen to bee written which the writers thought sufficient for the saluation of them which beleeued Saint Cirill Lib. 12. vpon Iohn hath almost the same wordes All things that were done by Christ were not written but those things onely which seemed sufficient both to maners and to doctrine that men shining through true faith and good workes might come to the heauenly kingdome by Iesus Christ our Lorde Chrysostome vpon Matthew not once and Vpon Mat. 22. 4. hom vpon the Epistle to Titus in like manner sheweth that all things necessarie are in Scripture reuealed therefore concludeth he that they are perfect Athanasius finally affirmeth that the Scriptures inspired froÌ„ aboue is sufficient for instruction in all vertue And this is true in the whole lawe of God but most manifest in the doctrine of the Gospel The lawe which by Moises ministerie was giuen the people was so perfite that almightie God forewarned them that they should neither adde nor diminish therefrom end howe seuerely he punished that malapert and Deut. 4. 12. Prou. 30. sawsie boldnesse in the Israelites which aduentured to adde any thing either to the doctrine or the ceremonies so many sermons of the Prophets the interpreters of the lawes so many testimonies of holy Scripture the holy sacred diuine histories our Sauiour Christ himselfe witnesseth most plainly Shall we thinke more basely now of the Gospell which is a doctrine more excellent then the â—awe Shall wee thinke God had lesse carefull consideâ—ation of his church in the daies of his son being on earth â—nd afterward then he had in the time of Moises Or shall â—e dare to imagin the Prophets to haue left a more perâ—ect doctrine then the apostles taught by the very mouth â—f Christ and ledde into all truth by the holy Ghost according to the promise Wherefore if the lawe were perfect so that the people durst adde thereto or detract therefro nothing which who tempted were punished shall not the Gospel containe a most perfect doctrine whereunto nothing may be added from which nothing may be detracted This the Angel acknowledged wheÌ„ in Reuel 22. the shutting vp and concluding of the Gospel he protesteth that if any man adde to the wordes of that booke God should adde the plagues in that booke written vnto him and if any should diminish any thing therein God would diminish and take away his name from out of the booke of life Thereby therefore is the perfection of the Gospel concluded Which thing the holy Apostle here to expresse vnto vs calleth the worde of God the perfect law For this cause the Scripture hath the name of a Canon giuen it and is called Canonicall because it is the onely perfect rule line leuell and square whereby all doctrines and all maners must be meet measured examined and prooued as by that which is most sufficient and perfect which suffereth no addition nor detraction for then the rule and measure faileth This being true as most true it is not onely by the infallible worde of God but by the manifest testimonies of the reuerend fathers then Ambrose 3. de virgini all inuentions dreames doctrines traditions vnwritten verities must fall to the ground and be condemned as counterfet adulterie and sacriligious which are not warranted out of the perfect law of the Gospel as Saint Ambros affirmeth The Gospel here hence then is proued to be perfect 2 As it is perfect so is it a law of libertie not that it bringeth men into carnall freedome to do what they lust 1. Pet. 2. whereunto the wicked abuse it for a cloake of wickednesse but because it setteth vs at libertie in our consciences from Satan sinne and death which we obtainie by Christ Iohn 8. who freeing vs we are free in deede He therefore calling vs to the glorious libertie of the sonnes of God and the Gospel preaching this libertie of conscience vnto men is called the law of libertie 3 In this law must we continue herein must we looke continually herein must we meditate day and night herein must we spend our dayes Some thinke it enough Psal 1. to looke into this law once in their liues Some thinke it much to looke into it once in a yeare two three or seuen Some perswade
milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
Lord Iesus Christ in respect of persons VVhich place giueth vs occasion to consider these foure things 1 VVhat respect of persons is 2 That respect of persons in all things and all men by the scriptures of God is coudemned 3 How many waies respect of persons is had and offence therby committed 4 That respect of persons cannot stand with the faith religion and profession of the gospel neither with christian charitie loue of all those which call vpon Iesus Christ especially to be nourished and cherished 1 What is respect of persons it is to respect anie thing besides the cause and matter it selfe which onely ought of vs to be considered whereby we decline from the matter to the man from the thing to the person and swarue from equitie righteous iudgement and true estimation of things VVhich thing may appeare more euident by examples one or two set downe and considered If then for example sake two men laboure in the Church or common wealth for one and the same office vpon a worthie man onely to be conferred the one very worthie and fitte for the place but neither kinsman friend familiar nor of acquaintance the other not worthy yet near vnto vs by birth linked with vs in league of loue of our familiar and best acquaintance to look vnto kinred familiaritie and acquaintance and not to the worthines of the man and necessitie of the place whereunto we ought to haue regard this is respect of persons for we regard not so much the worthines which ought to be in him whom we should thereunto promote as we doe to his person whom we haue promoted In like manner if two men haue committed like trespasse thereby deseruing either Bridewell Newgate or Tiburne or any such like punishment yet the one our frend rich honorable the other a stranger poore miserable to spare the one for his riches honor friendshippe and to punish the other is respect of persons and falling from iustice If two stand in need of our helpe the one lewde yet neare vnto vs the other honest yet further of to haue regard to kinred familiaritie or any such respect and not to the commandements of Christ Geue to euery one that asketh to him Luke 6. Gal. 6. that would borow turne not away and to the rule of S. Paul while we haue time let vs doe good to all men but especially to those of the housholde of faith is respect of persons in the assemblies and meetings of Christians to regard one for his riches another for his glorie a thirde for his nobility or for like respects and to disdain others for their pouertie basenes and meannes of condition is respect of persons here condemned haue not the faith of our glorious Lord Iesus Christ in respect of persons Thus then to looke vnto or respect any thing beside the matter and cause it selfe onely to be regarded is respect of persons To which euill it apperteineth to haue consideration of kith or kinne of sexe or kinde affinitie or consanguinite nobilitie or auncientrie friendshippe or familiaritie condition or countrie birth or parentage pompe or riches power or might or such like To fixe our affections vpon externall things to esteeme according to the outward appearance of men and in regarde thereof either to fauour or to contemne them to account of thē or to disdaine them and in regard of like consideration either to doe for fauour or not to doe for feare any thing against equitie iustice charitie is respect of persons Whē we see rich mighty honourable men adorned with costly aray decked with golde and pretious pearles attēded vpon with great traines of men to iudge according to this outward appearance and to haue them in account admiration with the contempt of the poor which are religious zealous vertuous and honest is to haue the faith of Christ in respect of persons wherof to beware the Apostle admonisheth the Saints 2 Which sinne as pernicious and perillous in all causes in all persons at all times the sacred Scripture cōdemneth as a thing most repugnant to equitie iustice and charitie God almighty ordeyning lawes whereby the cōmonwealth Leuit. 19. of Israel might most happely bee gouerned commaundeth that they should respect neither poore nor riche but haue a sound and simple eye to iustice Moses Deut. 1. in his informations to the Iudges and Magistrates of the people chargeth them not to regard either Iewe or stranger but to iudge equally betwixt man and man the small and the great neither to feare the face of man which who so doeth respecteth mens persons And exhorting the officers not to wrest iudgement requireth them to respecte Deut. 16. no mans person for thereby no doubt the lawe whose tenour is loue is wroong and wrested of men The princely prophet seeing how men swarue away Psal 82. from true iudgement by partialitie respecting the persons of men crieth out against the Iudges and magistrats o◠his time therefore How long will you iudge vniustly and respect the persons of the wicked whom Salomon his sonne following in that opiniō condemneth the same as Pro. 18. hurtfull and dangerous among men It is not good to accept the person of the wicked in iudgement and againe Pro. 24. it is not good to haue respect of any mans person in iudge ment If god forbid respect of mens persons in ciuil iudge ments shall it not much more be condemned in matters of religion Our Sauiour therefore to remoue al sinister John 7. iudgement and respect of persons from the professors of religion willeth that men iudge not according to the out ward appearance but according to righteous iudgement geuing a most diuine and heauenly admonition to al mē to iudge according to the trueth of things not to regarde mens persons least thereby they were turned away from righteousnes in iudgement as were the foolish Iewes who Mat. 13. seeing his basenes accounted him for an abiect of Galile the sonne of a poore Carpēter whose kinred was of mean condition and in respect of his person they condemned him not looking to the matter and trueth which he preached among them S. Paul seeing this respect of mens persons and esteeming by the outwarde appearance of men 1. Tim. 5. wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister without preferring one to another neither to doe any thing partially Finally our Apostle in this place agreeably to the Scriptures admonisheth the brethren not to haue the faith of Christ in respect of persons Thus then both in the olde in the new testament is this euil condemned as repugnant to iustice cōtrary to charitie dissonant and disagreeing to the gospel of Christ 3 This euill is diuersly committed both generally and particularly of men 1. When in our meetings and Christian assemblies we account of men not for their vertue religion honestie but for their countenance they beare the pompe
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
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
praise of God Herence is it that Saint Paul teacheth the Saintes Rom. 7. that they are freed from the law to serue God in the newnesse of the Spirite and not in the oldnes of the letter Whom afterwards he exhorteth to walke not after the flesh but after the Spirit and thereby to mortifie the lusts of the flesh that they might liue Faith in these is the Rom. 8. 13 good tree which bringeth foorth good fruite in some thirtie in some sixtie in some an hundred fold without which the grace of Christ is voide the holy Ghost queanched the Spirite of sanctification expelled iustification in vaine profession fruitlesse and faith dead according vnto Mat. 7. this doctrine Euen so faith if it haue no workes is dead in it selfe which is the application of his similitude whereby he prooueth faith without good workes to preuayle nothing After the similitude and the application thereof in the next and third place followeth an ironicall and mocking preuenting of an obiection set downe of purpose by the Apostle against those hypocrites and counterfet professours which so much brag and boast of faith when as they haue no good workes at all in them they might saye to James What say you of vs haue wee no faith doe not we protest that we beleue in God Is our faith a dead faith also Therunto the Apostle answereth with their iust reproofe and mockage Some man may say that is euerie man may thus conuict thee of hypocrisie and beat downe thine intollerable pride and insolency thou hast the faith and I haue workes Shew me thy faith out of thy workes and I will shewe thee my faith by my workes Let a man say he hath faith yet hath no workes he may be iustly reproued for his hypocrisie for faith must be shewed by workes as the cause is shewed by his effect the effectes of faith are workes Good workes you haue none to auouch the vnfeinednes of your faith therefore haue you indeede no true faith For if you haue faith shew it by your works as I will shewe you my faith by my workes If you cannot shewe your faith by your works then are you hypocrites bragging of faith when you haue none Thus therefore may euery man beate downe your glorious boasting and the pride of your hearts Thou hast faith I haue works shewe mee thy faith by thy workes and I will shewe thee my faith by my works The force of this place is that faith is an internall thing and habite of the minde impressed and imprinted in our hearts by the finger of God and the power of his spirite and therefore being a qualitie of the minde cannot be knowen or made manifest but onely by workes as the signes and effects thereof For as other gifts and qualities of the minde as wisdome knowledge and learning are not perceiued in men but by speach practise working or other like effects whereby these qualities are expressed and vttered foorth euen so faith lyeng hidden secretely in the minde is not knowen but by good works as fruites proceeding from it And as the goodnes of the tree whose sappe in winter season lieth lowe in the roote is not knowen but when in the Spring time it first geueth sappe to euery branch then buddeth blassometh and finally in her due time bringeth foorth fruite So faith lieth cloased in our breastes and bosomes and is not knowen but by budding blossoming and bringing foorth good workes in vs the liuely fruites of righteousnesse in some thirtie in others sixtie in some an hundred folde This S. Jameâ— knew wherefore to beate downe the insolencie pride of these hypocrites with mocking reproofe he saith Some man might say thou hast the faith and I haue works shew me thy faith by thy workes and I will shewe thee my faith by my works Hereby if we cannot shewe our faith it is fruitlesse it is dead it is barren for the inward affection is shewed by the outward action and the outwarde action sheweth of what nature or qualitie the inwarde affection is Our Sauiour would his outwarde actions to bee the witnesses of his pure affection wherefore he saith to the John 5. Iewes The works which the Father hath geuen mee to finish the same workes which I doe beare witnesse of mee Iohn 13. that the Father sent me To like purpose willeth hee his to embrace loue that thereby they might be knowen to be his Disciples by louing one another Mat. 7. In another place deciphering and discouering false Prophets whose hypocrisie lyeth secretelye couered in Sheepes cloathing when within they are rauening and deuouring wolues he would their inward and secrete disposition to be knowen by their outward actions therefore he Ge. n 22 saith By their fruites you shall know them The promptnes and obedience of Abrahams minde was made apparant by his outward actions Euery inward habite of the minde must by outwarde signes and tokens be made manifest Faith therefore being a qualitie of the minde must appeare either sound or counterfet by works Gal. 5. proceeding from it therefore worketh it through loue as Saint Paul affirmeth And Saint Iames thus much signifieth by these works Shew me thy faith by thy workes and I will shewe thee my faith by my works If therfore we wil make our election sure and certaine if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes 4. grace of Christ to be in vs effectuall if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite to the day of redemption if we will make it knowen that we are inwardly moued by the holy Ghost Finally if we will approue our faith for true and liuely faith in Iesus Christ then must we be studious zealous of good works that thereby our faith may be shewed least we incurre most iust reprehension and for our hypocrisie bee worthely thus mocked Shew me thy faith by thy workes and I will shewe thee my faith by thy workes Herence it then appeareth that good workes are tokens and argumentes of mens faith Whereby it may be knowen whether they haue true faith in Iesus Christ or not If workes declare our faith what shall we say of the workes of the Infidels and mis-beleeuing heathen whose workes were most glorious most vvorthie most excellent in the sight of men What shal be said of the vvorkes of the proud Pharisies halting hypocrites vvhose vvorkes are often to the vievv of men more vvorthy and more precious then the vvorks of the very Saints Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith What shall vve say to the vvorks of men before their iustification Can they shevve faith being before and vvithout faith To these it may be ansvvered that no vvorkes vvhether vvithout faith as in Infidels and hypocrites or before faith as in the Saints before iustification can be accounted or called good Many
wee thinke that men are herehence forbidden to professe themselues teachers and maisters to informe others in humaine artes liberall sciences faculties belonging to this life No doubt wee may not so thinke for thus to professe is lawfull If we may not be many maisters shall wee suppose that the office of preaching and reprouing iudging and condemning out of the worde of God is forbidden No for it is a thing of all others most necessarie Without which men would runne on headlong into all sinne Saint Ambrose therefore saith he that sinneth so long as hee is Vpon the 5. chap. Ephe. not reproued seemeth to himselfe not to sinne and vices growe into maners and are receyued in stead of vertue The rebuking of sinne is a bridle and bit to restraine others from the like iniquitie Which when Saint Paul considered he willeth Timothie to rebuke such openly as openly offended that others thereby might feare S. Gregorie 1. Tim. 5. saith that when men sinne others knowing thereof they must also bee rebuked in the sight and knowledge Lib. 13. in Iob. cap. 4. of others least if the preacher holde his peace and be silent he thereby seeme to allowe of sinne and that growe into example which the tongue of the minister cutteth not off And as the offences of men giue incouragement to others when they are not reproued so being corrected and reproued others are restrained yea reprehensions out of the worde bring life as Salomon affirmeth corrections Pro. 6. for instruction are the way of life Wherfore cōmending the most excellēt vse of reprehension by the word of god he auoucheth that the instruction of a wise man is as Pro. 13. the well spring of life to turne away from the snares of death Seeing therefore common reprehension of the ministers of God is the bridle and stay from sinne and the way whereby we come to life and bringeth singular profite vnto men it is not to be thought that the Apostle here condemneth it which both the Prophets and the Apostles also haue oftentimes vsed Neither doth this place take away the names and titles of men the honour vnto men in place of honour and dignitie due See 1. Pet. 5. verse 3. Finally seeing we are forewarned not to bee manie maisters shall we thinke that priuate reprehension priuate exhortation priuate admonition is forbidden If it were so why would our Sauiour that one man shoulde Mat. 18. tell another of his fault priuatly for reconciliation VVhy doth Siracides exhort men to tell their neighbours their Ecclus. 19. offences that if they haue done them they doe them no more VVhy doeth God will that euerie man shoulde Leuit. 19. Heb. 3. Col. 1. friendly reproue his brother VVhy doth Saint Paul exhort vs to admonish one another and prouoke one another to vertue by instruction and exhortatien None then of these are here condemned but wee are admonished to surceasse from that maisterlike and proude finding fault with others when ambiciously wee vsurpe authoritie to iudge and condemne to censure and giue sentence of our brethren without charitie rigorously without pitie seuerely without due regard of common imbecilitie austerely VVhich thing in this place condemning Saint James giueth this exhortation My brethren be not manie maisters knowing that wee shall receiue the greater condemnation for in manie things we fall all And thus much concerning the first place God for his mercie sake graunt vs true humilitie of heart that we humbling our selues before the mercie seate of God may shewe like loue one towarde another that wee being not too rigorous towards other men may haue regard of our owne imbecillitie and weakenesse of nature that wee in true loue supporting one another may be are one anothers burden and so fulfill the lawe of Christ who died for our sinnes and rose againe for our righteousnesse to whome with the father and the holy Ghost be all praise dominion and maiestie nowe and for euermore Amen Iames Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2 If a man sinne not in woorde hee is a perfect man and able to bridle all the bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Beholde also the ships which though they be great are driuen of fierce windes yet are they turned about with a verie small rudder whither soeuer the gouernour will 5 Euen so the tongue is a little member also and boasteth great things beholde how great a matter a little fire kindeleth 6 And the tongue is fire euen a world of wickednesse so is the tongue set among our members c. To the thirteenth verse HErein from the seconde or latter part The second place part of the second verse to the ende of the twelft is the second part of this chapter contained which is touching the moderation and brideling of the tongue In the second part hereof are two things noted and set downe 1 The proposition or state of the place 2 part v. 2. that man which offendeth not ne falleth in his words is perfect and able to rule the whole bodie 2 The handling thereof which is double 1 From the profites of a brideled tongue set forth in two cōparisons or similituds whereof 1 Is of horses checked with the bridle 3. verse 2 Of shippes gouerned by the rudder verse 4. 2 From the euils of an euiltongue two wayes namely 1 Generally therefore it is called 1 A fire ver 5. 2 A world of wickednes ver 6. 2 Particularly by 3. effects namely 1 Hurt to the whole bodie 2. pa. v. 6 2 Vnbridelednes v. 7. 8 3 Reprochfulnes 9. 10. 11. 12. Hereof to come to the first member the proposition The proposition that man which falleth not in his tongue is a perfect mā and able to bridle the whole bodie it seemeth to haue a necessarie coherence and a fit dependance with the former wordes of the Apostle S. Iames hath saide that in many things wee fall all Seeing then there are so manie falles in the life of man men most easily of all things fal in their tongues and lippes then which to gouerne and keepe from falling there is nothing more difficult therefore after that he had affirmed that in many things wee all offende to giue a caueat against that mischiefe whereunto man is most subiect The falling in wordes Saint James teacheth in the seconde place that hee is a rare and most perfect man and able to bridle all the bodie which offendeth not in tongue Not that there is any which attaineth vnto this perfection but thereby is shewed howe truely it was saide before in manie things we offende all And most chiefly by that slipperie member of the tongue wherein who so sinneth not is perfect Whereby the Apostle insinuateth vnto vs that the Saintes and seruants of God whose chiefe care is not willingly to fall must
wee betray the trueth for which Sirach Ecclus. 4. Iude v. 3. and Jude the Apostle woulde haue vs contende or least by desire of peace wee seeme to sooth vp men in sinne and foster them in wickednesse yea for godlinesse vertue religion Christian faith to shine with all might and maine is not lawfull onely but lawdable also The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people as Moses Elias Micheas Esay Ieremie and the rest Our blessed Sauiour euen Iesus Christ for the truth Mar. 5. 15. 23. for the lawe for iustice and equitie contended against the deceytefull hypocriticall and superstitious Iewes Scribes Pharisies and high Priests The Apostles for the same causes had fundrie conflicts and combates in their times Saint Paul had sharpe contentions euerie where agaynst the Iewes for iustification by faith without Epistles to the Romans Ephe. Galat. Philip. the woorkes of the lawe agaynst Philosophers and worldly wise men for the truth of Religion agaynst the idolaters of the Gentiles agaynst false brethren which craftily crept in to search out the libertie of the Gospell Galat. 2. 2. Cor. 11. all these contentions were godly VVherefore as Moises agaynst the Amalakites Iosua agaynst the Cananites Israel agaynst the Madianites Sampson against the Philistines Dauid agaynst the Moabites Idumeans and Edomites Asa Hezichia Iosias and other vertuous Princes against idolatrous and wicked persons are commended when they stroue and contended So when for vertue iustice religion Christian fayth and such like quarels we contende our contentions are worthie commendation So then not all strife and contending is euill and opposite to meekenesse but that which breaketh loue alienateth the mindes of brethren renteth in sunder the bond of peace causeth diuisions among Christians and is against the rule of equitie and this is condemned Yea to varie in opinion of sundrie things in confultations and deliberations to disagree to iarre and dissent one from another in disputations of schooles pleadings in court of lawe so that they bee without bitter speaches without spuing out of rancour and poison without wreaking of our wrath and malice of our hearts without vp braiding reuiling taunting defaming and defacing one the other is not forbidden This bitter enuie hurtfull and vncharitable contention and strife whereby loue is broken peace and tranquilitie disturbed and hindered are the two euils opposed to meekenesse whereunto who so is giuen boasteth in vaine of wisedome and lyeth falsely agaynst the truth For the Gospel which is an absolute truth sheweth that onely to be true and sound wisedome when flying bitter enuie shunning contentions and striuings repressing and keeping downe desire of reuenge we shewe by good conuersation our woorkes in meekenesse of wisedome And this is the opposing of these two vices to the vertue of meekenesse the seconde thing in this discourse obserued 3 These things thus set downe in the thirde and next place the Apostle distinguisheth of wisedome and A distinguishing of wisedome setteth each foorth by Epithites and additions by their qualities and markes of difference there is one wisedome earthly another heauenly that condemned and this commended among men Vnto this distinction is he necessarily brought For where contention strife and brawling commonly growe of pride and pride is vsually puft vp with opinion of our owne wisedome hauing spoken of contention the effect of pride he hath iust occasion to speake of wisedome the false opinion whereof is oftentimes cause of pride among men and so distinguisheth of wisedome as that he stoppeth and shutteth a doore or gate against manifolde mischiefes The wicked couer and colour their brawlings brabblements contentions and striuings vnder a cloake of wisedome whose mouthes to stoppe our Apostle protesteth that if to haue bitter enuying and strife in our hearts if to burne and boyle in hatred if to bee giuen to contentions brawlings and disturbing of peace be wisedome as manie men account it yet it is but earthly wisedome sensuall and diuelish and so deserueth not the name of wisedome but vnproperly and as men tearme it vndeseruedly and commeth to distinguish of wisedome one is earthly sensuall and diuelish the which is wicked such wisedome may bee in brawlers and contencious persons another heauenly holy and diuine and this is onely in the true Saints of God Concerning the former which is wicked wisedome Wicked wisedome if wee may call it wisedome after an vnproper speach and by the common speach of men so calling it it is discribed here by three qualities or properties 1 It is earthly such as smelleth and sauoureth altogether of the earth and of the worlde and of worldly demeanour and manners The wisedome of earthly and worldly minded men is to be proude contentious quarellous giuen to reuenge euerie trespasse euerie offence euerie iniurie herehence it is that such are counted wise which take no wrong at any mans hande that put vp no iniuries which will be auenged by force and might They are contrariwise called fooles sillie men innocents which beare iniuries against them committed Insomuch as when we are iniuried and reuenge not the worldlings saying is What fooles are you to suffer it If we bee slaundered and euil spoken of and render not slaunder for slaunder reproch for reproch rebuke for rebuke then say they also What fooles are you If hee had saide so by me I would haue had him by the eares or I would haue spent an hundred pounde but I woulde haue tamed his tongue and made him eate his worde Thus the worldly minded men countbitter enuie and contentious brawlings and dayly striuing with men wisedome VVhich if we graunt to be wisedome yet is it carnall fleshly worldly and earthly Saint Paul hereunto agreeth who condemning the same fault in the Corinthes VVho notwithstanding boasted of their wisedome sayeth in this 1. Cor. 1. wise vnto them Where as is among you enuying and strife and diuisions are you not carnall and walke as men This is wisedome after a manner yet earthly not heauenly carnall not spirituall from beneath not from aboue worldly not godly With this false and coloured wisdome many puft vp thinke it the best way to auoide iniuries to put vp nothing but reuenge euerie quarrell and the onely way to obtaine their willes to cut it out of the whole cloth to quarrell with euerie one to be at endlesse debate and deadly contention with men this is farre from meekenesse this is called wisedome but this wisedome sayeth Saint Iames is onelie earthly 2 As earthly so is this wisedome sensuall naturally blind in heauenly things such whereunto by common sense men are caried as bruite beasts who suffering iniuries one of the other foorth-with either strike againe or push with horne or bite and teare with mouth and so are auenged Such wisedome it is to bee quarrellous contentious and giuen to reuenge This wisedome is 1. Cor. 2. not purged but corrupt with euill affections of nature
are amisse this profit and vse vve loose vvhē we heare the vvord only and doe not thereafter this vse of Gods lavve and vvord Moises commendeth vnto princes and people Deut. 7 vvho exhorting the King continually to reade and meditate in the lavve shevveth him for vvhat end he should so doe to learne to feare the Lord and not to heare and knovve alone but to keepe his commaundements This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people that they might learne to doe Deut. 31. Psal 119. and keepe the ordinances and the vvords of the lavve of God prescribed Dauid disputing of the vse and end of the lavve maketh it the reformer of our manners the directer of our pathes the line and leuell of our life and the guide of our waies to godlines Saint Paul affirmeth that all scripture is inspired from aboue and is profitable to teach 2. Tim. 3. such as are ignorant to conuince such as are repugnant to correct such as erre and wander in conuersation to instructe in righteousnes wherefore to what end to what vse to what purpose euen that thereby the man of God may be absolute perfect to euery good worke Perfectiō in righteousnes holy conuersation in life is the vse of the law and word of God As therefore the chiefe ende of sciences and humaine artes is not knowledge but action that when a thing is learned it may be put in vre and practise And as the vse and ende of morall philosophie is not to knowe only but to practise also whereunto they are vnfit which lacke experience to practise as Aristotle teacheth so the 1. lib. Ethic. c. 3. vse of Gods word which is the arte of all artes and that diuine philosophie which neither Thalis nor Pythagoras Socratet nor Plato Zeno nor Aristotle neither any other of the learned heathen haue deuised and inuēted but which we haue receiued from God himselfe is not meere knowledge to wote what to doe but practise of obedience that we may so doe in action as by hearing the word we haue learned This vse and end men then lose when they content themselues with hearing onely Which thing the Apostle here proueth by a fit similitude wherein he compareth the word of God to a glasse As the chiefe vse of the glasse is not to see our faces only but to correct our faults that there be no blemish or deformitie therein so the word of God hath this vse not to shew our selues only but to reforme our enormities that there remaine no iniquitie in vs. The word of God may well be compared to a glasse The word like a glasse Three speciall properties are in a glasse wherby the word is resembled vnto it 1 A glasse sheweth the perfecte forme of our faces with all the deformities and blemishes therein to correct them if they may be corrected So the lawe and worde of God sheweth the perfect face and fashion of sinne in vs that so farre forth as natural infimitie permitteth all blemishes may be amended for which cause Saint Paul saith that thereby we come to see sinne and by the lawe haue knowledge thereof because by the lawe is the knowledge of sinne that then being knowen we might by grace reforme Rom. 3. it 2 The glasse sheweth their owne faces which looke thereinto and not the faces of others that they might be carefull to wipe away their owne blemish and dyrty spots and not be curious in clearing of others So the lawe sheweth euery one that loketh thereinto his owne sinnes cheifely not the sinnes of his brethren so much that euerie one should be carefull of his owne life and not be too curious in the liues of others Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of Psal 14. Psal 25. Psal 86 God that he him selfe might walke therein and be reformed as in his psalmes many waies it appeareth and the Apostle exhorting all men to make triall of themselues by the word not only at the receauing of Sacraments but otherwise 1. Cor. 11 by the ministerie of the word for the proofe of their faith woulde not haue them as busie in the liues of others but as carefull of their owne to mend themselues Let euerie one examine him selfe and so let him eate of this bread and drinke of this cup And againe proue your 2. Cor. 13. selues whether you are in faith examine your selues know you not that Christ dwelleth in you except ye be reprobates the word must teach vs to see our selues and our owne infirmities and endeuour to reforme our owne blemishes of sinne and not to be curious in them searching into the liues of others before our owne be throughly reformed 3 The glasse sheweth vs our blemishes which seene we hate and with mislike wipe them away so the worde of God sheweth vs the deformitie of sinne which sinne must be hated of vs thus Gods word taught Dauid to hate his owne waies and Marie Magdalen to loth here former life This maketh the Saints of God to hare the very garments defiled with the flesh and conceyue mislike against those sinnes wherevnto in times past they were giuen These things being so the Apostle compareth the word of God to a glasse Of which comparison there are two partes or members 1 They which looke into the worde of God without endeuour or yet desire to reforme their liues thereby are like such as looke into a glasse to see themselues but not to reforme their faults or blemishes of life as soone as they are gone they forget what fashion they were of thus their peering pooring and peeping into the glasse profiteth nothing as good neuer a whit as neuer the better The looking or hearing of hypocrites is like the vaine looking into glasses of fooles Fooles looke into glasses to see themselues but not to correct any thing amisse in them so hypocrites heare the worde of God and looke into his will to see it but not to correct their maners thereby Fooles looking into glasses with perswasion of themselues that they are faire when they are deformed come therehence as wise as they went and hypocrites thinking themselues righteous when they are wicked come as wise from a Sermon as they went thither As fooles looking into glasses see not that therein that which is indeede the right side is the left and the left the right and so thinke all is well So hypocrites seeing not by the worde their disordered liues that all things are topsie turuie in them perswade themselues all is well inough and so are not profited As fooles looking into glasses thinke they see a face in deede when they see but the reflexe or turning backe of a face therefore they coll they kisse they fall in loue oftentimes with the face seene in the glasse as Nareissus did with his owne face when he behelde himselfe in the water so
he that said to his soule soule eate and drinke and take Luke 12. thy pleasure for thou hast much goods reposed for many yeares him God resisted by remouing him his riches Some are proude of beautie vvhom God resisted by sending sicknes or other meanes to hinder and remoue that from them Some are proude of their vvitte those he resisteth by causing thē to fall eyther by palsies or such like into doting follie Some are proude of their strength vvhich languishing sicknes abateth Some are proude of their powre as Nabuchodonosor Senecherib Antiochus Pompey Alexander the like whom God resisted partly by taking away life partly by remouing their power wherin they trusted frō them Which thing Job insinuateth when Iob 12. he saith that God loseth the color of princes and causeth them to be girte with a girdle he leadeth away Princes as a pray and ouerthroweth the mightie he taketh away speach from the counseller taketh away the iudgement of the auncient he powreth contempt vpon princes and maketh the strength of the mightie weake This God doth not only to punish the people in the defects of their Magistrates and Princes but also when men are proude of any of their gifts they are resisted by losing the things whereof they are proude and this vvay doth God also resist the proude not seldome 6. God resisteth the proude also when he turneth their ambition and vaine glory into ignomie and shame Esd 1. 1. Macchab. 2. 62. 63. It is verified lib. 2. ca. 9. v. 5. 6. 7. c. Isai 14. 11 as is apparent by the priestes vvhich seeing the office of the priests to be in contempt vvould haue chaunged their estate by their names and so called thēselues by straunge names vvho seeking their vvriting in the Geneologie by the names they pretended found them not and therefore vvere depriued of their offices Thus such as do ambitiously seeke honour and glorie by the iuste iudgement of God lose both their offices oftentimes and also their estimation with men and Pro. 16. 11. 2. 18. so are they resisted Salomon noting this kinde of resisting when God causeth a downefall into all miserie in them which were puffed vp with pride and swelled in arrogancie of spirite affirmeth that pride goeth before destruction and an high mind before the fall Thus the fall followeth their ambitious exaltation confusion their vaine glorie ignominie their hautines and arrogancie and so they are resisted 7 Finally God resisteth the proud in destroying their remembrance and cutting off their posteritie from the earth for their pride and wickednes Thereof the holy Psal 34. 37. 35. 36. Ecclus. 10. 21. 4. Prophet Dauid may be vnderstood The face of the Lord is against them which doe euill to cut off their remembrance from the earth The wise Sirach saith that god cutteth off the remembrance of the proud Thus did God by Elias threaten to resist Achab by destroying him and cutting off his posteritie for their pride and rebellion against 3. Kings 25 him When proud persons therefore think to make their names immortall and seeke to make their houses and habitations to continue for euer and call their landes also Psal 49. by their names then contrarie to their expectation to roote out their remembrance is a mightie resistance of God against them By these and the like waies the proud are resisted by God and this place of the Apostle is found true God resisteth the proud Now as God resisteth the proud so he geueth grace vnto the humble which is the other member of this sentence of the Apostle Such as forsaking all worldly things addict themselues wholly vnto him to serue and worship him in humilite who cast the crowne of their owne wit riches wealth glorie at the feete of God and prefer him before all creatures These doeth God helpe these hee furthereth to them he geueth increase and greater measure of his grace as to those only whom he looketh vnto As by his Prophet Isai he recordeth To whom shoulde Isai 66. I looke but to him that is poore and of an humble and contrite hart and trembleth at my words These are they in whom he multiplieth his graces and furthereth with his fauour as our Apostle speaketh GOD resisteth the proud but geueth grace to the humble This song Anna the mother of Samuel song in her psalme of praise The 1. Kings 2. Lord raiseth vp the poore out of the dunghill to set him among the Princes and to make him inherite the seat of glorie Whereunto holy Iob agreeth The Lord setteth vp on high those that are lowe that the sorowfull may be exalted Iob. 5. to saluation Salomon auoucheth the same trueth The pride of a man shal bring him low but the humble in spirite shall enioy great glorie And what is the glorie of the humble is it not the increase of the graces of God here Pro. 29. and the recompence of our humilitie in the life to come S. Peter vseth the same words which S. James here geueth out God resisteth the proud but geueth grace to the hūble 1. Pet. 5. In many of the former cited places both mēbers are in one sentēce expressed that as god resisteth the proud so he geueth grace to the humble These he blesseth with plentifull benefits to these he giueth a greater measure of his holy spirite to these he sheweth his louing fauour and mercie in ample manner these he daily ladeth with greater and greater blessings from his hand these he mightely exalteth of his fatherly goodnes and thus sheweth or geueth he grace vnto the humble Which thing Chylo the heathē Philosopher perchance meant who being asked Chylo what god Iubiter did answered hee casteth downe high things and exalteth the things which are lowe This thing is manifest in Moses who being of an humble spirite and walking lowly before the Lord receaued grace many waies from God Dauid being humble in spirite was therefore taken from the flock of sheepe to rule the people of the Lord. Elizabeth the mother of Iohn B. and Anna the mother of Samuel Marie the virgin mother of Christ seruing God in their humilitie receaued grace and plentifull fauour from the hands of God Finally the Lord encreaseth his blessings multiplieth his graces enlargeth his promises extendeth his fauourable countenance to those which setting aparte all worldlie things cleaue immoueablie vnto him according to this place of the Apostle God resisteth the proud but geueth grace to the humble Almightie God therefore hath his two hands outstretched the one wherewith as with a mallet or hammer he bruiseth and beateth downe the proud the other wherwith he poureth out his plentifull graces vpon the hūble the one wherewith he resisteth and withstandeth those who through loue of worldly things rebell against him the other wherwith he fauorably entreteth greatly enlargeth such as renouncing worldly vanities cleaue vnto him in humilitie of their mindes
Seing then this is true let vs cast downe our proud lookes and hornes which are set vp on high and let vs with all humble reuerēce cleaue vnto the Lord that he may increase his heauenly graces in vs for he resisteth the proud but giueth grace vnto the humble And this I take to be the plaine meaning of the Apostle in these two verses Notwithstanding if any be of an other opinion I contend not Euery one may abound in his owne sence to edification For some expound it as I haue saide thus Thinke you that the Scripture saith in vaine the Spirite that dwelleth in you lusteth after enuie doe you thinke that the Scripture teacheth that wee are stirred vp to enuie by Gods spirite is his spirit a spirit of enuie of quarrelling of contention The spirite of God which dwelleth in you and whereby you are sealed vp to the day of redemption Ephes 4 moueth you not thereunto but rather the spirit of Sathan which was a murtherer from the beginning who is also that enuious man which soweth sedition debates Iohn 8. contentions braules and broiles hartburning and all mischiefe in the hearts of men If you thinke thus you Mat. 13. are deceaued for the Scripture offereth more grace and therefore saith God resisteth the proud c. Whereby as by a reason of contraries he proueth that Gods spirite is not cause of contentions which come of pride because he resisteth the proud and contentious and geueth grace to the humble Some others expound it in this wise Think you that the Scripture saith in vaine The spirite that dwelleth in you lusteth after enuie Thinke you that the Scripture saith in vaine That Gods spirite in you is iealous that it enuyeth that you should loue any other that you should geue your selues to the loue of the world Nay the Scripture saith not that in vaine For the Spirite of God is a ielous Spirite and taketh in euill parte that you shoulde forsake him to loue the world he enuieth that any part of your loue should be deriued from him to creatures seing-you are commanded to loue him with all your harts strength power might and all that is in you And if you say it is hard not at all to desire worldlie things and cleaue wholly to God I denie it not yet God geueth more grace vnto you whereby you shal be able to doe this They which thus expound it as many doe leaue out this whole sentence God resisteth the proude and geueth grace to the humble These being the common expositions and fathered vpon the best Authours thereof that which most agreeth with the circumstance of the place as me thinketh the first doeth let it runne for the most currante And thus much touching these verses the first part of this Chapter Now let vs pray c. Iames Chap. 4. verses 7. 8. Sermon 19. Verse 7 Submitte your selues to God resist the deuill and hee will flye from you 8 Drawe neere to God and he wil drawe neere to you cleanse your hands ye sinners and purge your heartes yee double minded These wordes conteine the secōd thing in this Chapter touching our duetie to God Which cōsisteth of 2. things 1. Submissiō to god wherein three things are noted Namely 1 What be commaundeth to The second place or part of the Chapter submit our selues to God 2. The contrarie to resiste the deuill 3. The reason why that hee might flie from vs. 2. Approching drawing nere to God wherein three thinges are to be considered Namely 1. What he commaundeth to drawe neere to God 2. What he promiseth to such as doe so that god wil draw neere to them 3. How it is done 1. By cleansing of hands 2. By purging of hearts THe holy Apostle James hauing now ended the first part of the Chapter concerning contention which in the ende of the former he had spoaken of and set downe the causes of contentions the lustes and desires of men fighting in their members and rendered the reasons and causes why mens desires are oftentimes without effect and finally answered the obiection which might haue concerning that matter beene made against him In the second place hee commeth to our duetie to God warde which thing the Apostle opposeth to the other vices before mencioned shewing that as in contention enuie ambitious and fleshly desires men follow the suggestions of Satan so ought they nowe to obey God and resist Satan the generall enemie of all mankinde and that with sure and certaine hope of victorie and finally to draw neere vnto God in integritie innocencie and puritie of their life Whereunto these two verses serue Now our dutie to God is here set downe in two thinges in submitting our selues to God and drawing Submission to God neere vnto him Concerning submission to God therin three things are to be noted 1. what is inioyned 2. the contrarie 3. the reason 1. The thing inioyned is submission to God then which nothing is or can be more acceptable or pleasant vnto him nothing more commendable among men For what doth God better accept of then of our holy obedience vnto him this is more acceptable to God then sacrifice this is more pleasant then the fatte of rammes This 1. Kings 15. duetie men are necessarilie to perfourme vnto God and vnto his sonne Iesus Christ to whom they are betrothed as to an husband God witnesseth by Ose his Prophet that he had maried the Saints vnto himselfe in the words which he vttered vnto his chosen people I haue maried thee vnto my Ose 2. Isai 54. 5. Ier. 31. 32. 2. Cor. 21. selfe in faithfulnes and thou shalt know the Lord. The Church is espoused vnto Iesus Christ therfore saint Paul saith I haue prepared you for one husbād to present you as a pure virgin vnto Christ Therefore as the Spouse and maried wife oweth her subiection submission and obedience vnto him whose wife she is and in all honestie duetifulnesse ought to applie her selfe to the will of her husbande euen so ought the Church and Saintes of God in all duetifull obedience to submit themselues to God and his sonne Iesus Christ For this cause Saint Ephe. 5. Paul instituteth and maketh a large comparison betwixt the wife and the Church Christ and the husbande that by the mutuall collation of the Church and the maried wife and the anologicall proportion betwixt them both the wife might learne obedience to her husband and the Church and Saints their subiection to God Whose onely worde must be the rule of our whole life whose will in al things we must obey To whose commandement we must be applyable which is our reuerende submission vnto God Laying therefore aside all enuie malice contention wrath indignation fighting quarrelling Whereunto wee are mooued by the contentious spirite of Satan wee must in all humilitie of our mindes submit our selues vnto God as the Apostle exhorteth Submit your selues to God Men submit themselues vnto