for this cause to desire not goodes onelie but might also to protect the Saintes power to preserue them honour and worldlie countenaunce to deliuer them from the tyrannie S. Aug. epist 64. Chrysost 10. ho. Tim. 1. of the wicked I hold it tollerable both in the temporaltie and also in the cleargie 3 Finally in our prayers wee must set the glorie of GOD before our eyes seeking his glorie in all things alwayes bearing in minde Saint Pauls most 1. Cor. 10. Col. 3. graue and diuine counsaile VVhether wee eate or drinke or what soeuer other thing wee doe let vs doe all to the glorie of GOD. This shall wee best doe 2. Kings 15. when we referre our selues wholy to the will of GOD. As Dauid who desiring deliueraunce from the vnnaturall dealing of Absalon and to bee restored to the Tabernacle of GOD yet hee referreth all to the will of GOD to doe with him as shoulde seeme Mat. 26. best in his eyes And our Sauiour Christ crauing that the bitter cuppe of persecution yea of his passion might passe from him yet said he not my will O father but thine be fulfilled These endes in our prayers ought we to respect if we will looke for any thing at the hands of God or haue our praiers heard of him But if we respect other and worldly ends our praiers shal be voide and without effects when then we pray with the mother of Zebedeus childrē that either our selues or children may sit at the right or left hand of Christ respecting our owne ambitiō not either our owne need Math. 20. or the aide of other or the glorie of God we are worthy with her to be repelled when we desire to bye the gift of the holy Ghost with monie as Simon Magus did thereby Act. 8. neyther seeking the benefite of the brethren nor the glory of God but thinking by that feate to get much mony we deserue the repulse to heare with him thy monie perish with thee if men desire riches not to supply their owne needes neither to helpe their brethren in their necessities neither to vse them to Gods glory but to counteruaile and counterpeese their enimies in wealth and therein to make their partes a good if we desire riches to ruffle in our silkes and veluets and set out our selues in flaunting wise to apparell our selues gorgiously and to fare deliciously euery day with the glutton in the gospell to wallow and walter in all carnall and fleshly pleasure or any wise to mispende the things wee craue Luc. 16. at the handes of God we aske amisse to lay it out vpon our pleasures and therefore are wee seldome hearde so praying Thus to pray for riches to fulfill our filthie desire to oppresse our poore brethren to craue honour that we may liue without checke as we luste our selues to afflict others vvhich are inferiour vnto vs this vvere to aske amisse to spent the thinges vvee aske vppon our pleasures yea it vvere great impudencie to desire the help patronage and fauour of God in those things vvhich shame restrayneth to make knovven to others in vvhich order vvhen vve pray vve are not only not heard of God but also sometimes seuerely punished And these are the two causes why mens desires are voide of effect partly because we aske not partly because when we do aske wee aske amisse to consume it on our pleasures Let vs pray c. Iames Chapter 4. verses 4. 5. 6. Sermon 18. Verse 4. Ye adulterers and adulteresses know you not that the amitie of the world is enmitie with God whosoeuer therfore wil be a friend of the world maketh himselfe the enemie of God 5. Do you thinke that the Scripture saith in vaine the spirite that dwelleth in vs lusteth after enuie 6. But the Scripture offereth more grace and therefore saith God resisteth the prowde and giueth grace to the humble 5. Thing in the first parte WHich wordes contayne the last and fifth thing in the first part of this chapter which is a sharpe and bitter reproofe of wicked men for follovving the vayne and filthie desires of the vvorld These three verses containing the fifth and last member of the first parte of this cbapter note vnto vs three things namely 1. The reproofe it selfe in part of the 4. verse ye adulterers and adulteresses know you not that the friendship of the worlde is enmitie with God 2. The reason of the reproofe in the rest of 4. verse because hee that professeth friendship to the world professeth enmitie to Godward 3. The preuenting of an obiection vers 5. 6. 1. Of these three the first is the reproofe it selfe wherein S. Iames sharpely rebuketh men for the lustes 5. parte of the first member and desires in them which in these wordes is contained Ye adulterers and adulteresses know ye not that the amitie of the world is enmitie with God which speach argueth that the Apostle was much moued and sore troubled at the iniquitie and great wickednesse of these men that he should fall into such sharpe and bitter speaches ye adulterers and adulteresses By adulterers and adulteresses here the Apostle meaneth not suche as defile their bodies with straunge lustes and ioyne themselues in carnall copulation with such as they should not as a woman or woman kinde to haue the vse of any bodie but of a lawfull husbande or a man to knowe any woman in like manner but his lawfull wife onely but here by adulterers and adulteresses according to the manner of holy Scripture he meaneth all such as preferre externall and outward thinges as riches honour dignitie and worldly pleasure whatsoeuer to and before the loue of God and his only sonne our Sauiour Iesus Christ and so leauing God and Christ Iesus to whome onely they should cleaue as a chaste spouse to their deare husbande ioyne themselues to the Mammon of iniquitie and other worldly louers preferring things temporall to things eternall things earthly to things celestiall things momentanie to things perpetuall and therewith runne a whoring after their owne inuentions After which sence the princely Prophete speaketh Lo they that withdraw themselues from thee Psal 73. Numbers 15. 39. shall perish for thou distroyest all them that go a whoring from thee reputing that for whoredome vvhen men forsake the Lord and seeke after his creatures so preferre carnall things before God himselfe So our holy and most blessed Sauiour calleth the Mat. 16. Iewes an adulterous generation for that they forsoke God and his deere Sonne Christ and gaue themselues ouer to idolatrie hypocrisie vanitie traditions of the elders and such like doting follies S. Iames following this phrase of speach calleth the ambitious couetous persōs of his time who were held with infinit desire of riches honours for loue whereof they breake the knot bonde of coniunction with God adulterers and adulteresses Which name in this behalfe we worthily deserue because God hath coupled
promiseth reward of happines only vnto them that endure temptations and then too only to be giuen when they are fully tried by affliction Wherefore as this blessing is promised only if we endure temptation so is it giuen also then when our triall is finished in the meane time to be looked for in a sound hope 3 To shew the excellencie and greatnes of this reward and of our heauenly happines in the kingdom of God the sacred scripture diuersly compareth it but most specially to a kingdom or to a crowne which is annexed ether to Luke 22. excellēt vertue either els to princely dignitie Our Sauior Christ compareth the happy estate of the Saints to a kingdom when to his disciples apostles who had abode with him in his afflictions and had bene partakers with him of suffering and therefore should also bee partakers of his glorious kingdom he saith you haue continued with me in my temptations therefore I appointe vnto you a kingdom as my father hath appointed vnto me that you may eate and drinke at my table in my kingdome and sit and iudge the twelue tribes of Israel And in another Euangeliste speakinge of the blessed rewarde of the Saints which should be geuen them at the generall iudgement he calleth it by the name of a kingdome Come ye blessed of Matt. 25. my father possesse the kingdome prepared for you from the beginning of the world Wherfore as vpon earth there seemeth nothing to be compared vnto a kingdom wherin are all things whereby worldly happinesse is made perfect so in the kingdome of Christ all things appertaining to happinesse and true felicitie being included and therefore aboue al things to be desired the holy Scriptures describing the most blessed and glorious estate of the saints and the reward wherewith their pacience and other vertues shall bee crowned compareth it sometimes vnto a kingdome And as to a kingdome so also to the crowne which is the rewarde of vertue or the ensigne or tokē of princely dignitie The holy scripture therefore teaching men both what shal be the reward of their vertue and also how excellent singular shall be their dignitie who by Christ 1. 5. Reuel are made both Priestes and Kings vnto God compareth their happy and blessed estate to come to a crowne which is borowed from victorious conquerours who either in warres or bodily masteries ouercomming were crowned some with lawrell some with roses some with bayes some with oliues some with golde some with one thing some with another thereto the scriptures alluding giue the name of crowne to such as excell in vertue ouercome their affections and in the afflictions and miseries of this life are more then conquerours through Christ Saint Paul therefore disputing of the rewarde which shall bee giuen vs if we runne out our race with pacience and fight 1. Cor. 9. constantly vnder the displaied banner of the crosse promiseth an incorruptible crowne to our labours and afflictions and intreating of the reward of his owne trauaile constancie and endurance protesteth that since he had fought a good fight runne forth and finished his race 2. Tim. 4. kept the faith in great cōstancie and inuincible pacience there was therehence laid vp for him a crowne of righteousnesse Saint Iohn is commaunded to exhort the Church 2. Reuel of Smyrna to be pacient vnder the afflictiōs which should be laid vpon them and promiseth a crowne of life to their pacience be thou faithful vnto death and I will giue thee the crowne of life The holy Apostle according to the vse and maner of other Scriptures doth here also compare James 1. the happie reward of the Saints pacience to crownes Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life There is old heauing and shouing among men in the world for crownes and great strife cruell warres among princes who shall weare each others crowne and their labour trauell shouing is commonly vnlawful from their ambicious and couetous desires of their hearts and when all is done their crownes are corruptible and mortall Shall not the Saints striue with all Christian fortitude and courage against the miseries and calamities of this life that when they are tried they may receiue an immortall crowne of glorie All men naturally are desirous of life and they often seeke euill and vnlawfull meanes and wayes to prolong their life which yet is but momentanie And shall not the children of God in much affliction in manifold miseries in sundrie temptations in all the chaunges and chaunces of this world acquit themselues like men that paciently bearing the triall of their faith they may in fine receiue the crowne of eternall life 4 To which crowne men attaine not vnto for their worke of pacience as if our pacience deserued this reward but they enioy and receiue it by the promise of God The crowne of life is not then a due and deserued hire but a free reward of our labour from the bountie of God who regardeth not so much what we deserue as what of his liberalitie he hath promised Wherein he doth as a naturall father who promiseth his sonne that if he will do this or that hee will make him lorde and heire of all his lands and liuing which farre passeth that which the child hath deserued yet that done the father perfourmeth that he promiseth not looking so much to the obedience of his sonne as to his owne promise euen so doth God wherefore the Apostle here so much to note vnto vs saith that such as are tried shall receiue the crowne of life by promise Saint Paul in like maner speaketh I haue 2. Cor. 4. fought a good fight I haue finished my course I haue kept the faith henchforth is there laid vp for me a crowne of righteousnesse which least he might seeme arrogantly to haue chalenged for his worke he referreth the gift thereof vnto God which God saith hee shall giue me if it were giuen of God then not deserued of Paul So that the rewarde of our obedience and vertue is giuen vs not for the desert and merite of our workes but for the truth of Gods promise who as he truly promiseth so he faithfully performeth rewardes of righteousnesse to his saints and seruants and giueth eternall life to men of his free mercie Rom. 6. according to the doctrine of the Apostle eternall life is the gift of God through Iesus Christ our Lord. If the crowne of life be not purchased and deserued by our works but onely be giuen by promise and of grace why do so many scriptures promise happines life immortalitie and glorie so often rather mencioning works then faith vnto men It seemeth therefore that happinesse and eternall life are the hire and due reward of our workes of righteousnesse For answere whereof it is worthie the obseruation 1. That the holy Ghost in all the Scripture speaketh according to the
flourishing and shining to the world Was not Moses a man mightie in wordes and deedes for this Num. 12. vertue excellent among the Hebrewes for which cause the Scripture saith he was the meekest man vpon earth Was not Dauid worthely commended for the same who not onely spared Saul his enemie when hee might haue flaine him but pardoned Simei who railed on him and 1. Kings 24 2. 16. cursed him in the day of his persecution by Absolom his sonne Was not Pericles of excellent meekenes among the Pericles heathen who at night sent him home with a torche who all the day had reuiled him in open place of iudgement Was not Socrates among the Philosophers of a singular Socrates spirite in this behalfe who being tolde that one had railed and spoaken euill of him answered with meekenes I neuer knew that he could speake well of any Was not Julius Cesar famous among the Romane Emperours who for meekenes was reputed as a god among men Was not Ceasar Augustus Cesar worthie in that behalfe who therefore was consecrate of the people Was not Philip of Macedonia Philip. among the kings excellent for meekenes who being bitterly backbitten vilely slaundered and reproachfully spoken of by the Athenians thanked them because thereby he was made more circumspect in his whole life Whose heroicall and princely spirite Alexander the great his Alexander sonne resembled who being euill dealt withall and reuiled answered It is kinglike when thou hast done well to be euill reported of Was not Constantine the great worthie Homil. 20. to the people immortall fame for the same who being infourmed that certaine malicious and spitefull persons had caste downe his image broken the head and mangled the face thereof in iesting manner felt his head and face and answered he could perceiue no such thing as Chrisostom reporteth of him The king of Poland Finally did not that Polish king excel in meekenes who being moued by some to punish those which said he was euill spoken of by all men answered merilie I had rather that one should be euill spoken of with all men then all men with one These examples and infinite the like both sacred and prophane haue we whose steps we following might attaine by Gods grace to this vertue and learne by the Apostles councell to shewe our wisdome in meekenes of spirite To the embracing of which vertue many thinges there are which might allure and prouoke vs. 1 The manifolde exhortations therunto seruing geuen out by the spirite of God in the holy Scriptures Which men cannot contemne without contempt done to God himselfe By whose spirite they were enioyned 2 These proposed examples in the holy Scriptures Rom. 15. 1. Cor. 10. which are written for our learning and the examples euen of the heathen whose vertues and righteousnns if we doe not excell we shall neuer enter into the kingdom of God 3 The sharpe threatnings of God against such as hauing lost patience are easilie prouoked to wrath and take reuenge against iniuries committed which ought only to be referred vnto God who saith Reuenge is mine and I will repay it 4 To consider that the more excellent Deut 32. Rom. 12 the spirite of man is and the more worthie the person the lesse desirous he is of reuenge and more enclined to meekenes therefore one of the heathen said How much more excellent and mightie euery man is so much more easie is he to be entreated And the noble and gentleman like minde is capable of gentlest and softest motions 5 Moreouer if we would but view our owne liues whereby we prouoke men and God himselfe wherein we desire meekely to be dealt withall wee should the better be perswaded to meekenes to which purpose Gregory Nazianzene saith If thou know that thou owest to other G. Naziancene men and art beholden to men for remitting thine offences vse thou then meeknes toward others for God is a gentle father towards those that are gentle And certaine it is that so long as men dwell vpon the face of the earth they both offend others and themselues are offended and therefore neede as well to feele gentlenes and meekenes from others as to shewe the same vnto their brethren knowing then that our selues haue neede of the meekenes of others we must also shewe meekenes to our brethren 6 Finallie the good and necessarie endes which meeknes respecteth ought thereunto to moue the saints of God 1 It respecteth the holy obedience which wee owe vnto God for obedience vnto whose will wee must embrace meekenes 2 It hath regard to the priuat peace tranquilitie to the publick quietnes both of the church and commonwealth which by meekenes is mainteyned 3. It hath an eye to the prosperous estate of our selues and others which by brauling contention trouble somnes is hindered but by gentlenes and meekenes of wisdome is nourished 4 It respecteth the force of our praiers to God which by meekenes are made forceable by malice hindred by contention interrupted by braulings weakened by dissention slaked These are the endes which this vertue respecteth which carefully considered of vs should make vs embrace the councell of the Apostle Who is a wise man among you and endued with knowledge let him shew by good conuersation his workes in meekenes of wisdome And this is the exhortation of S. Iames to embrace meekenes 2. To meekenes in the next place is contention opposed The opposing of contention You bragge and boast in vaine of meeknes of wisdome for you are farre from it in as much as you are geuen to bitter enuie and contention vices repugnant and contrarie to Christian wisdome whereunto if you be geuen you boast you reioyce in vaine therof saith S. Iames but if you haue bitter enuying and strife in your heartes reioice not neither be yeliers against the trueth In which place he opposeth two vices to the vertue before commended enuie and strife or contention Enuie is a vice or sinne whereby we grieue that another prospereth and fareth well by vs that any â—aÌ„ should Enuie on crease growe vp be accounted of besides our selues desiring to hurt disquiet and remoue them of mere malice Hereby men pine away languish to see the prosperitie of their brethren as the heathen Poet saith This vice followeth Horace the prosperitie welfare and glorie of our brethreÌ„ is the shadowe followeth the bodie Wherefore Salomon Pro. 23. would not haue men companie with enuious persons neither to eate at their tables for though they make a faire face yet they thinke all too much that another hath This is a worke of our corrupt nature poison which we draw from Adam wherwith all his posteritie was infected Wherefore when S. Paul would reckon vp the works Gal. 5. of the flesh odious in the sight of God he saith Moreouer the works of the flesh are manifest which are adulterie fornication vncleannes wantonnes idolatrie
witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers c. In another place exhorting Rom. 13. the Saints to walke vprightly the Apostle setteth downe certaine couples of vices as enimies and hinderers of the honest conuersation of the Saints In which number enuy is reckoned Therfore saith he walke honestly as in the day time not in dronkennes and surfetting nor in chambering and wantonnes neither in strife and enuying 1. Pet. 2. Finally S. Peter informing those that were regenerate and borne againe not of mortall but of immortall seed of 1. Pet. 1. the word of god to cast from them the works of their former conuersation to embrace those things which were according vnto godlines geueth them this exhortation Wherfore laying aside all maliciousnes al guile dissimulation enuie and euil speaking as new borne babes desire that sincere milke of the word that you may growe thereby Infinite are the testimonies of holy Scripture whereby this euill is condemned To the originall and beginning whereof if wee look it is from Sathan the deuill who enuying the prosperitie of man in the beginning not onely to sequester them from their pleasant aboade in Paradise but to alienate them from the fauour of God and expell them from all happines tempted to tast of the forbidden fruite contrarie Gen. 3. to the commaundement whereby hee plunged both himselfe and his posteritie into perdition Gen. 4. Whose eldest sonne Cain the runnagate and reprobate by the example of the deuil his father enuied his brother Abell for that God accepted the sacrifice of his brother proceeding from a sincere affection but not his proceeding from a double and dissembling minde with GOD through which enuy he followed him neuer leauing him he had laied his cruell clubbe vpon the innocent head of his brother Children of the same father were the Philistims Gen. 26. enuying the flocks of sheepe and heads or heards of cattle whereby Isaac was enriched by sundrie waies from time to time molested crossed and ouerthwarted the holy Patriarke Saul a twigge of the same tree a brāch of the same roote a childe of the same parent enuied the 1. Kings 18. vertue and glorie of Dauid who for slaying the Philistim Goliah hauing farre greater praise then Saul Saul hath slaine his thousand but Dauid his tenne thousande was therefore all the daies of Sauls life enuied and sought to haue beene destroied The Scribes and Pharisies and Elders of the people of the Iewes pursuing our blessed Sauiour Mat. 26. 27. with like hatred and enuie for the wonderful miracles and works he shewed among the people neuer lefte him before they had suborned false witnesses to accuse him a corrupt iudge to condemne him and cruel persons to crucifie him Such are finally in our daies such as grieue at enuie and sorowe at the riches honour estimation welfare and euery good thing in their brethren of which wickednes if they repent not they shall shewe themselues the sonnes of Sathan the slaues of sinne the children of perdition the heires of death and endlesse damnation Of which euill least the Saints should be partakers Saint Iames forewarneth them setteth it against meeknes of wisdome a speciall ornament in the chosen of God And this enuie hath this epithite or addition bitter because the heart of man therewith once infected turneth all things into bitternesse Nowe as enuie is opposite to meekenesse so is strife Strife and contention Strife or contention is stirred vp when men are addicted to themselues defending their owne opinions and actions not onely stoutly but stubbornely in nothing submitting themselues to the authoritie of others but as wise aboue all others they will censure and iudge all but bee iudged of none wherehence great disdaine discorde and disturbaunce ariseth among men both in the common wealth and in the Church of God VVhich the holy Apostle carefully considering hath disswaded it as a thing pernicious and daungerous in the Rom. 13. Saintes and seruaunts of GOD. This is in those couples which are enemies to holy conuersation mencioned before Walke honestly as in the day time not in drunkennesse and surfetting not in chambering and wantonnesse not in strife and enuying This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men when he sayeth to the Corinthians Where as there is among you enuying and strife and diuisions are you not carnall and walke after the flesh And admonisheth the Philippians Philip. 2. that they doe nothing through contention or vaine-glorie but that in meekenesse of minde euerie Rom. 1. one esteeme another better then himselfe This is reckened for one of the workes wherewith the wicked Gentiles were infected This is a woorke of the flesh Gal. 5. whereby the life of man is corrupted This is a mischiefe which bringeth great miserie to the Church common weale of Christians The contention betwixt Haimo and Haniball the Carthagenians was the ouerthrow of their famous Citie The contention and strife betwixt Lacedemon and Athens the two lights of Grecia was the ruine of their whole countrie The cōtention betwixt the Numantians was the onely cause they were ouercome by Scipio who asking Tyretius the captaine general what was the reason that in former times it was inexpugnable thē ouercom vāquished was answered that their cōcord caused their continuance their contention bred their destruction The contention betwixt Anthonie and Augustus burst into open warres to the great damage of the Romanes Betwixt Caesar and Pompei Silla and Marius and other the Romanes was cause of great hurt to the state of Italie The contentions in our owne countrey betwixt men of the noblest houses what hurt it caused who was so blind that sawe not who was so malicious that lamented not who was so happie that rued not In priuate families contentions betwixt father and childe mother and daughter maister and seruaunt husband and wife cause both continuall disquietnesse and dayly sorrowe and decrease of state and many mischiefs besides as experience in manie too euidently doth teach vs so that there is not a more pernicious thing either in the common wealth or in priuate estates then is strife and contention among men In the Church it is no lesse pestilent and pernicious The contention and strife betwixt Eusebius the Bishop of Caesarea and Basill the great betwixt Arius after his repulse concerning the Bishoprike of Alexandria and others in the Church haue done much hurt contentions striuings and brawlings in our times about white or blacke rounde or square and the like things of no weight haue and doe cause great hurt in the Church of Christ as wofull and lamentable experience teacheth So that in the common wealth in priuate states in the Church it selfe great hurt commeth through contention Wherefore with all carefulnesse it ought to bee shunned of the Saints of God VVherein wee must beware least through flying of contention
to haue denied had bene mercie S. Augustine saith therof that God denieth sometimes Epist 121. things in mercie which in wrath he giueth If then wee aske euill things it is his louing kindnesse not to graunt them VVherein God dealeth with men as a tender father with his children if a childe aske an euill thing the father denieth it in loue if he aske a cole of burning fire a sharpe poynted or sharpe edged knife if hee aske poyson for honie a Scorpion for an egge for an Eele a Serpent or whatsoeuer other thing bee hurtfull if hee loue his childe hee will denie it euen so when wee not knowing what or howe to aske aright desire hurtfull things from God in mercie hee heareth not but denieth our praiers When Plato considered that men through ignoraunce oftentimes desire hurtfull In Alcebiade things which being graunted were euill to the parties hee protesteth this to bee the best forme of praier which he gathered out of the olde Poets Iupiter king giue vnto vs praying and not praying vowing and not vowing those things which are best and commaunde that euill things bee farre from vs though wee desire them Thus the heathenish Philosopher sawe that it was not good to be heard when men pray for or desire hurtfull things If the heathen desired not to bee heard when they prayed for euill things to their gods which indeede were no Gods shall not wee repute it a great mercie from the eternall and euerliuing God to haue our prayers denyed when wee desire things that are hurtfull Men therefore praying for things hurtfull to themselues are in mercie repelled and denied Which things if we should obtaine at the hands of God therein saith Chrysostom God should shew himselfe an enemie rather then a louing father Ho. 18. opere imperf Mat. 4 Sometimes we aske things vniust vnhonest vnlawfull would wee God to graunt our prayers Some men aske the liues of their enemies some men aske the goods of their brethren some men aske the vnlawfull vse of strange women some men aske their owne death some men the death of their children some aske agaynst charitie some agaynst equitie some against honestie manie against pietie and vertue And therefore they haue the repulse at the handes of God Wherefore it shall bee good and profitable for men throughly to determine in themselues to aske onely good things at the hands of God least they receyue the deniall For men asking vniust vnlawfull vnhonest things are not heard at the handes of God and there petitions are voide and of none effect When an importunate or rather impudent suter came to Agesilaus the king earnestly entreating him in a certaine matter and saide Sir might it please your grace you promised me such a thing Truth quoth the king so the thing were honest and iust that thou requirest otherwise I spoke it but promised it not The suter replied and vrged further It becommeth a King to perfourme euerie worde of his mouth yea if it were but a becke or nodde of his heade To whome the king answered no more sayeth hee then it becommeth him that will craue any thing of a king to aske onely that is rightfull and honest And thus the king cut off his shamelesse suter VVoulde God all Kings Queenes and Princes woudle denie all sutes vnhonest vniust vnlawfull or such as tende either to priuate hurt or publike harme in their kingdomes Shall a mortall man and earthly king shall a heathen which knewe not God aright denie sutes which are vniust and shall not GOD our heauenly King denie such sutes and petitions as are vncharitable vnhonest vnlawfull vniust when they are made vnto him God beeing righteous delighteth onely in righteousnesse and equitie VVherefore he will not admit wicked vniust and vngodly prayers made vnto him 5 As for these causes the prayers of men are put backe and repelled with God so also as Saint Iames toucheth when we aske amisse to consume and lay out these things vpon our vaine pleasures Thus when we pray it is no maruel that we be denied Wherby it appeareth that in euery prayer which we would to be of force and effectual wee must haue a chiefe regarde and respect to the ende vvherefore vve pray The endes of godly prayers are as I suppose three The endes of lawfull praypers 3 our owne neede the want of others the glorie of God VVhich endes if wee respect in the dâ—sires of our heartes to GOD wee shall bee heard according to his will If wee regarde other endes then in holy Scripture can bee iustifyed no maruaile that wee obtaine not 1 And first in prayer wee must respect our owne neede which either is in things inwardly and touching the soule which beeing the more excellent part ought first of all to bee considered and those things chiefly to bee sought which appertaine to the saluation thereof as the most excellent gift of fayth repentaunce loue good woorkes pardon of sinnes pacience in aduersitie lowlinesse in prosperitie peace of conscience assuraunce of hope ioy of the holie Ghost and the like whereof our Sauiour Christ aduertiseth vs first of all seeke the kingdome of GOD or of heauen and the righteousnesse thereof and all other things shall bee Matt. 6. ministred vnto you Of which things we shoulde haue speciall regarde in as much as wee are but straungers Heb. 13. here and haue no citie of abode but looke for another in the kingdome of Christ wherin is the dwelling of Gods Saints for euer Either else our neede is in things outwarde concerning our bodies for the competencie of things therevnto it is also lawfull to pray-Looking therefore vnto our bodily neede for the supplie of that our want wee may pray without offence to God Solomon the wise man respecting this ende prayed neither for much Prou 13. wealth neither to be pressed downe with pouertie but to haue mediocritie and a competencie to supplie all want Our Sauiour woulde for this ende that men Mat. 6. should dayly pray for their daylie breade whereunder all needefull things for this life are comprehended Thus may wee pray for meate for drinke for health of bodie deliueraunce out of prison prosperous successe in common affaires and all other the like according as our need shall be For our owne wants and needes therefore we may pray to God for temporall things 2 As the supplie of our owne wants is one ende in prayer respected so also may wee pray for temporall things that our brethren may by vs bee sustained VVherefore when I desire a competent state of liuing not onely to mainetaine my selfe and mine owne familie but that I also may haue whereby to releeue my needie neighbour I pray not amisse For if it be a blessed thing rather to giue then to receyue as Saint Paul Acts 20. gathered out of our Sauiour then to desire these temporall things to bee able to minister to the needes of our brethren is commendable And
giuen vnto the Lord that he is the Lord of hostes as 1. c. v. 6. 8. 9. 10. 11. 14 2. c. v. 2. 4. 7. 8 ch 3. v. 1. 5. 7. 10. 11. 14. 17 c. 4. v. 1. 3. And innumerable the like places in holy Scriptures Whereunto our Apostle according to the phrase of Scripture respecting to note the power of God and his hablenes to bring destruction vpō the prophane rich men of the world for detaining holding backe the wages of the hireling affirmeth that the voice of the detained wages crieth and is gone vp into the eares of the Lord of hosts Which place containeth no small comfort vnto the poore afflicted saints of God in that the Lord is called the Lord of hostes who being mighty in power hauing all the creatures in heauen earth at a bay and vseth them at his will as his hoste armie protesteth professeth himselfe to be the protectour and defence of his seruaunts S. Iames therfore partly for the terrour of the wicked who in due time shall feele the waight of his reuenging hand and partly for the comforte of his afflicted seruaunts whose wages wicked men holde backe by fraude calleth almighty God the Lord of hostes as hauing a power alwaies prepared and an armie euermore in a readinesse to fight against his enemies Now if the cries of their detained wages which worke in our bodily and earthly haruest be entred into the eares of the Lord of hostes which of wicked persons is helde backe by fraude and therefore heare so heauie a sentence of endlesse destruction against them how much more fearefull iudgement shal be pronounced against them vnder how wofull wretched condition are they who by fraude or by force detaine withhold and keepe backe the hyre and wages of them that labour in the heauenly Mat. 9. Mat. 10. Mat. 20. and spirituall haruest of the Lord who sowe the forrowes of your heartes with the diuine seede of the worde of truth and should reape the encrease of their laboures with great ioyfulnes which are Gods labourers sent into Heb. 13. the haruest of the worlde to gather in many soules into the Lordes barnes and to fill his garners with the spirites of the Saints This mē care not for in these daies who do not only withhold from the ministers and preachers of the word of God which labour in the spiritual haruest of the Lord those wages that hire which by them is due vnto them but also endeuour by all meanes to take that hire from them which many yeares past for this end hath beene giuen that there being no hire no reward no wages or at the least very little proposed they might discourage all from labouring in the Lords vineyard might bring in barbarisme darke ignorance into the church of Christ And I would to God they did not tempt this matter who would otherwise seeme most zealous to Gods glorie and as it were chiefe men in the Church of Christ God for Christes sake graunt that the venim of this poyson sinke not into the heartes of princes and men in authoritie for then shall there be nothing to be looked for but desolation miserie wretchednes extreame contempt and vtter subuertion of the glorious gospell which euill be farre from vs and our posteritie now and for euer Amen The first euill then in this place condemned and for which this sentence of iudgement is gone out against the prophane riche men of the worlde is their fraudulent detaining and withholding of their labourers wages the crie whereof entred into the eares of the Lorde of hosts This seconde euill and sinne for which the Apostle 2. Euill or sinne in the wicked threateneth their destruction to the wicked is their sensualitie and carnall life which consisteth briefly in three things 1. Pleasure 2. Wantonnesse 3. Riotousnes and excessiue banquetting you haue liued in pleasure on the earth and in wantonnesse you haue nourished your harts as in a day of slaughter Pleasure heere signifieth the deliciousnesse of men in this life whereunto they giue themselues that they faring deliciously euerie daie may spende their time and life in pleasure like Epicures by the which they are not onely condemned as iniurious vnto others but also are accused as mispending that which they detaine from their workemen vpon their owne pleasure and delights Such pleasure the men of the first world gaue thēselues vnto such was the pleasure and delicacie of the Sodomites Mat. 24. Ezech. 16. for these gaue themselues to eating to drinking to pleasure and daintinesse of their liues and so liued in pleasure vpon the earth Which is that euill condēned by Salomon Eccles. 2. when men withhold nothing from their soules but giue them whatsoeuer their hearts or eies desire withdrawing themselues from no ioy nor pleasure Who encourage one another to the fulfilling of their lustes Come let vs Wised 2. inioy the pleasures that are present let vs cheerefully vse the creatures as in youth lette vs fill our selues with costly wine and oyntments let not the flower of life passe by vs let vs crowne our selues with rose buddes before they be weathered let vs be partakers of our wantonnesse let vs leaue some token of our pleasures in euery place where we come for this is our portion and our lot These are such as S. Paul mencioneth whose belly is their God Philip. 3. whose glory is to their shame being carnally minded who imitate follow the exāple of the rich glutton who Luc. 16. fared deliciously euery day they eat they drinke they rest they sleepe they giue thēselues to idlenes in all things take their pleasure wherin their sensualitie appeareth Thē which there is nothing more dangerous or pernicious in men in so much that the very heathen folke and philosophers haue said that it is not onely dangerous but altogether vnworthy the excellencie of man The Saints of God ought to remēber with themselues how far it is frō duty thereby the holy garmēt which we haue put on in the day of baptisme is stained thereby the tēple of the holy ghost which are the bodies of Christians is polluted defiled with the filthines of satan in thē faith patience tēperance modesty iustice all the rest of christian vertues should appeare all which that filthy strumpet pleasure putteth out of place whereunto rich men for the most parte giue themselues and therefore are condemned by the Apostle 2. Their sensualitie also sheweth it selfe in the wantonnes of their liues wherby carnal vncleanes is vnderstood as S. Paul to the Romanes walke honestly as in the day Rom. 13. time not in drunkennesse and surfetting not in chambering and wantonnes wher by chambering and wantonnes is vnderstood that effect which riseth of chambering and wantonnes as venerie fleshly vncleannes therunto also most rich mē are giuē For riches minister matter of liuing deliciously delicious liuing pricketh forward
blessed onely which ioyne practise with hearing of the worde breaketh out and crieth Blessed is he that readeth and they that heare the words of this prophesie keep those things which are written therein Agreeable to which doctrine the Apostle in this place admonisheth the Saintes in these wordes Be you doers of the worde not hearers onely Of which admonition two are the reasons The first is from detriment and hurt They that heare onely and doe not the word also are hurtefull to themselues for they deceiue themselues in a vayne perswasion and thereby hurte themselues to their owne iuster condemnation Men thinke themselues highly in the fauor of God and perswade themselues that they doe GOD good and sufficiēt seruice and haue performed the dueties of christians in conuenient measure when they are content to hearken and listen to the word of God albeit they neuer endeuour thereby to leade their liues neither to reforme their manners thereunto But this being nothing so they greatly deceiue themselues and procure iuster condemnation against themselues from God For hovv much more mē knovv by hearing so much more do they enhaunce their iudgements increase their punishment if they vvalk not according to their knovvledge Our Sauiour Christ protesteth that that seruant vvhich knovveth Luke 12. the vvill of his master and doeth it not should be beaten vvith many stripes This Apostle witnesseth that it is a double sinne to a man to know what to doe aright and not to do it he that knoweth how to doe aright and doeth it not to him it is sinne not sinne simply but sinne with aduantage Whereunto Iames. 4. Saint Augustine writing to Athanasius subscribeth Epist 144. By Gods word and lawe man sinneth so much the more how much the more by the word he knoweth that to bee sinne which he committeth Saint Chrysostome thereunto Homil. 12. Popes Anty agreeth who to the people of Antioch writeth in this māner against their vsuall swearing whereof they had often heard yet were not amended the oftner men heare the more they offend the more they encrease their punishment if they reforme not that whereof they haue heard so often Theophilact to the like sence soundeth vpon the words vpon Luk. 12. Cap. of our Sauiour How much the more hee knoweth which sinneth so much the greater punishment he procureth to himselfe Saint Ambrose in like manner citing the wordes of Christ in the seuenth Chapter of Saint Mathew his gospell 1. Offic. c. 26. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doeth the things which I say concludeth thereupon For I knowe not whether the studie of knowledge without practise and deedes doe not more inwrap vs no doubt then our know ledge without obedience doeth inwrap and intangle vs in her iudgements The more often the Israelites heard the voice of their Jerom. 5. 6. Esay 42. c. Prophets the more inexcusable were they when they did not obey them the more our Sauiour and his Disciples preached to Cities and people the more they denounce Iohn 15. Mat. 11. punishment vvhen they hearing would not doe thereafter The more knowledge men haue the more they deceiue themselues if they doe not thereafter The more men and women know as many very carefully in shewe heare such as they lust and to whom they in the vanitie of their humors are addicted the more iust condemnatiō they procure to themselues and the heauier wrath of god they heape and treasure vp against themselues and they doe not that which they knowe by hearing Whereof to aduise men the Apostle geueth vs this worthy admonition Be ye doers of the word not hearers onely deceiuing your selues This lesson must we heare this counsell must wee follow this doctrine must wee embrace who bosting that we haue hard two or three sermons this day or that day for all that we neither diminish ought of our pride in flaūting ruffs in curious cuffes in coloured starche or other our vanities Nether haue we left our boiling malice our swelling hatred our cursed couetousnes our fleshly pleasure neither abate we any thing of our vvanton banquets our riotuous feastes our sumptuous tables neither stay vve our bribed hāds our slaunderons mouthes our blasphemous tongues our lying lips neither withhold we our selues from pestilent vsurie cruell oppression violent extortion fraudulent dealing with our brethren neither finally doe we amend those enormities iniquities sinnes and blemishes of our liues whereof we haue beene admonished and thus to our iuster condemnation flattering our selues with bare hearing we deceiue our selues Seing then the knovvledge vve haue by hearing the vvord vvithout practise of vertue and studie of good vvorks encreaseth our iudgemēts and in contenting our selues vvith hearing only vvithout the doing of Gods vvill reueled vve deceaue our selues to our greater condemnation Let this reason moue vs to bee doers of the vvord and stirre vs vp to embrace the doctrine of the Apostle be you doers of the vvord not hearers only deceauing yourselues The hearing of our time is in many marueylous the knoledge of the cōmon people is great hath not been the like in any former generatiō in this our Countrie and Nation their vnderstanding in the Scriptures is such as that many of the Laitie and people can talke with glorie reason with feruencie dispute with a grace of the Scriptures of God whose hearts notwithstanding are puft vp with pride whose mindes are set on mischiefe whose feet are swift to shedde innocent bloud whose handes are full of briberies whose heads are occupied about couetous desires whose liues are stained with vsurie and oppressions whose bodies are wearied and wasted with pleasures choaked with the cares enticed with the delightes carried away with the vanities rauished with the inordinate desires of this wicked world hearing the sound of the word in their eares but admitting not the sence in their hearts are greatly and grosly deceiued like the Athenians who could talk much of vertue but practised nothing thereof whom Pantolidas the Ambassador hearing dispute Partolidas of vertue and being demaunded how their speaches pleased him answered Their talke was good and deserued praise but this was to be lamented that speaking so well they would not reforme their liues according to vertue So our knowledge and talking of the Scriptures of vices to be remoued and vertue to be embraced is worthy praise but this is greatly to be lamented that we talking so well doe walke so wickedly Herein if we runne on still and so continue we enhaunce our punishment encrease our iudgement enlarge our condemnation Wherefore we must not be hearers onely but doers also of the worde of God as the Apostle here admonisheth The next and second reason vvhy vve must be doers 2. Reason of the lavve not heaers only is dravven from the vse of Gods vvord vvhich is to reforme in vs those things that
Againe we haue the faith and religion of Christ in respect of persons when wee holde that onely for true religion which hath succession of many Bishoppes confirmation of diuers Councels defence from sundry Princes continuance of many yeares regard had to these circumstances not to the trueth it selfe whereunto they must haue respect Thus might and did the lewes defend their idolatrie against the Prophet Ieremie from succession Ierem. 44. of Priestes authoritie of Princes continuance of time thus our aduersaries the Papistes by the like means measure the religion of Christ and therefore haue it in respect of persons when they rather respect the successiō of their Romish Bishoppes the consent of Councels called by themselues defence of Princes either bewitched with the entising strumpet of Babylon or ouerruled by the authoritie of the Pope himselfe Continuance of time which serueth for defence of all idolatrie and iniquitie of the heathen then the worde it selfe grounded vpon the foundation of the Prophets and Apostles Iesus Ephes 2. Christ himselfe being the head corner stone Thus haue they also the faith of Iesus Christ in respect of persons 5 What when for gaine and aduauntage wee can make the Gospell to serue mens pleasures and do apply it to mens humors which is making marchaundise of the gospel reprooued by Paul haue we not the faith of Christ 2. Cor. 2. in respect of persons 6 What when either for feare or fauour wee spare some and bitterly inueigh against others not once touching some and for the same or some lesse fault cōdemne others to the bottomlesse pitte of destruction are we not partiall in our selues and haue we not the faith of Christ in respect of persons The Apostle condemning all these but specially the first kinde exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons 4 This euill cannot stande with Christian profession the Gospell teacheth that with God is no respect of Acts 10. persons but that they all which fear God work righteousnes are accepted through the ioyfull tidings of saluation Gal. 3. by Iesus Christ in whome there is neither male nor female bonde nor free neither rich nor poore but they are all alike vnto him The sound of this Gospel went not to the rich noble honourable and mightie men of the world alone but it was preached to the poor also Hereby are we vnited into an holy brotherhood and this brother hood implyeth equalitie in this case so that the rich may not be regarded the poore neglected but the Spiritual brotherhoode is violate and broaken Through the Gospell we become all of vs members of one body each of vs 1. Cor. 12. members of each other and all members of Christ our head If then for riches honour worldly pompe we esteem and count of men and not for their vnion with Christ and their incorporation with him we fall away frō Christian religion Thus the respect of mens persons and esteming religion by outward appearance of men cannot stande with the faith of Christ which teacheth vs to embrace Christians with brotherly loue and not to regarde one with the contempt of another which as a thing vnseemely our calling repugnant to loue contrary to our profession S. Iames in his proposition condemning exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons And these are the two things in the first place in the proposition or state of this Treatise obserued the persons whom he admonisheth and the thing whereof he admonisheth My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons Now this glorious Lorde euen our Sauiour Iesus Christ who hath loued vs and geuen himselfe for vs to Ephes 5. Tit. 2. be a sacrifice of a sweete smell vnto God geue vs grace so to esteeme of our Christian brethren as that wee preferre not one to the disgrace and contempt of another but that we equally esteeming them all as bought with the bloud of the same Lambe immaculate and vndefiled may haue a right estimation and iudgement of Christian profession and that men without respect of persons walking sincerely may glorifie God of him be glorified in the life to come through our Lord Iesus Christ To whom with the father c. Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your companie a man with a gold ring and in goodly apparell and there come also a poore man in vile apparell 3 And ye haue a respect to him that weareth the gay clothing and say vnto him sit thou here in a goodly place and say vnto the poore Stande thou there or sit here vnder my footstoole 4 Are you not partiall in your selues and become iudges of euill thoughts 5 Hearken my deare brethren hath not God chosen the poore of this world that they should be rich in faith and heires of the kingdome promised to them that loue him 6 But ye haue despised the poore Do not the rich oppresse you by tyrannie and doe they not draw you before the iudgement seates 7 Doe they not blaspheme the worthie name after which ye be named 8 But if ye fulfill the roiall law according to the scripture which saith thou shalt loue thy neighbor as thy self ye do wel 9 But if ye regard the persons ye commit sinne and are rebuked of the lawe as transgressours IN these wordes and the rest to 14. verse the Apostle confirmeth that which he before proposed and proueth by two arguments that to haue the faith of Iesus Christ in respect of persons is euill The first reason is from the example of such as thus accept the persons of men the other is from the nature of the lawe of God which by this meane is transgressed The first argument is handled in these words and verses set downe In which reason frō their example which respect mēs persons there are three things to be considered 1 the example it selfe verses 2. 3. 4. 2 The euils in that example condemned which are two 1 Peruersnesse of iudgement ver 5. part 6. 2 Madnes part 6 7 verse 3 The conclusion v. 8. 9. In which there are foure things 1 What this law is 2 Why called roiall 3 What it willeth 4 How it is fulfilled The example of such as haue the saith of christ in respect of persons 1 Concerning the first the example of men thus respecting the rich with the cōtempt of the poore christian brethren thereof thus saith S. James For if there come into your companie a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment and ye haue respect to him that weareth the gay clothing say vnto him Sit here in a goodly place but say to the poore Stand there or sit here vnder my footestoole are you not partiall
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.
Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
also beleeue there is one God yet tremble they in desperation VVherfore then if a man shoulde describe vnto vs faith in this manner it is faith to beleeue there is one God this definition declaration or description of faith were altogether imperfect neither is this the faith wherby a man may bee saued for the deuils themselues haue as good a faith as this and yet are not saued As then it were absurde for any to say that the deuils shall be saued which no man affirmeth vnlesse hee be voide of knowledge bereft of reason enwrapped in errour doting through follie so it is no lesse absurde for men to seeke to bee saued through that faith which is common vnto the deuils also yet can not saue them which thing our Apostle here teacheth and telleth vs thou beleeuest there is one God thou doest well the deuils beleeue also and tremble To make a plaine euident and apparant difference Credere deum Credere deo Credere in deum betwixt true faith and feigned the faith of the Saints and the shadowe of faith in the wicked the holy auncient and reuerend fathers haue shewed that it is one thing to beleeue that God is and another thing to beleeue God and another thing to beleeue in God 1 To beleeue that God is is to beleeue there is a God and the same the creator and the gouernour of heauen and earth which the verie sight and view of the creatures and the frame of the worlde doth teach all Nations and people be they neuer so rude neuer so sauage neuer so barbarous as the heathen man and Oratour of the Romaines Tullie in sundrie of his bookes and 1. Lib. de natur deorum 1. Tuscul 1. de Legib. workes hath confessed And the verie deuils themselues Seeing the wonderfulnesse of his woorkes the omnipotencie of his power the incomprehensiblenesse of his wisedome the terrour and seueritie of his iudgements and the excellencie of his Maiestie are also forced will they nill they to beleeue and perswade themselues there is one God This faith then is common to the heathen and to the Saints vnto men and vnto deuils and therefore therby can we not be saued 2 To beleeue God is to beleeue Gods worde to be Psal 145. true to beleeue that God is faithfull in all his sayings and holy in all his workes Which thing albeit the wicked sometimes seeme to doe yet simplie can they not be saide to beleeue God For if they either beleeued him to be true in his promises or constant in his threatnings then would they neither so maliciously persecute vertue neither so greedilie follow after vice as experience doth teach they dayly do If they beleeued God then either the hope of heauen promised in mercie to the righteous or dreade of damnation threatned in iustice to the wicked woulde withdrawe them from wickednesse but neither the one neither the other doth perswade them therefore do they not rightly beleeue God 3 To beleeue in God is not onely to beleeue that God is neither only to beleeue all things in his holy word to be most certaine and most sure but also particularly to embrace and specially apply vnto our owne selues all the promises made by God the father in his son Iesus Christ both concerning mercie and also remission of sinnes vnto the Saints to relie rest and stay onely vppon his mightie power to haue all hope of happinesse in his onely fauour to perswade our selues of true righteousnesse release of sinne imputation of iustice eternall saluation onely through his deare sonne our Sauiour Iesus Christ the righteous who onely died for our sinnes and rose againe Rom. 4. 1. Pet. 3. Rom. 10. for our iustification who onely once suffered for vs the iust for the vniust to bring vs to God who onely is the fulfilling of the law for al that beleeue and therefore alone of god for vs made wisdome iustification sanctification 1. Cor. 1. redemption that according as it is written he that reioiceth let him reioice in the Lord. This faith who so hath from God doeth not onely beleeue God is neither alone acknowledge him as a most mightie Lorde and most iust iudge neither onely perswade himselfe generally the things in scripture contained to be true which in some sort is common both vnto men vnto deuils to the Saints and to the wicked but also doth loue God as a father full of all mercy hope in him for pardon of sinnes as in the onely fountaine of grace and goodnesse and this faith is chiefly proper vnto the Saints in whom also it bringeth forth the fruites of righteousnes that in them God in all things may be glorified through Iesus Christ To beleeue therefore that there is one God is faith more large and generall then may be accounted sounde and liuely faith whose proper marke and specifical difference is to applie the sure promises of mercie by God made vnto the Saints vnto our selues which neyther the wicked of the world neither the deuils do therefore by that their faith can they not be saued yea rather as vtterly without all hope through feare of endlesse damnation they tremble But a man might say that the faith of Gods elect seruaunts is not voide of feare for to be voide vtterly of feare is a thing most wicked Wherefore Paul hauing in many wordes noted the wickednesse of the naturall Rom. 3. and vnregenerate men setteth downe this as the full measure of their iniquitie the feare of God is not before their eyes True it is there is feare in the Saintes which God himselfe commendeth vnto vs by his Prophet to whom shall I haue respecte but to such as are poore humble Isai 66. in heart and tremble at my sayings This feare Salomon commendeth as the beginning of wisedome and Saint Prou. 1. Paul opposeth it to wicked presumption be not high minded but feare and requireth it in the Saints as a Rom. 11. marke of saluation worke out your saluation with feare and trembling This feare proceedeth from loue and Philip. 2. care we haue to please God loth in any thing to offende him as our father most mercifull most bounteous and louing not so much for feare of receyuing punishment as for care not to loose the benefite of mercie as Saint Augustine wisely hath obserued Epist 120. Honorato Mat. 25. But as for the feare and trembling of wicked men and damned spirites it is alwaies through remembrance of Gods iudgementes and their owne endles torments which in hell they shall suffer which are prepared for Satan and his Angels They feare because hee alwaies threateneth torments neuer promiseth reconcilement alvvaies appeareth rigorous neuer fauourable alvvaies dreadfull neuer amiable wherefore they carying daily in their breastes and bosomes tormenting furies which holde them day and night vnder dread of endlesse destruction when they see continually the countenaunce of God against them armed with all the weapons of
vs that whosoeuer will be a friend of the world maketh himselfe the enemie of God Seeing then there is such contrarietie betwixt the loue of God and of the world as who so making friendship with the world procureth hatred with God it is meete therefore that all professed Christians should addresse themselues to the renouncing of worldly loue and seeke to holde fast the knotte of Gods loue without wauering that we may remaine his friends for euer The case therefore thus standing with men that who so seeketh the friendship of the world therby professeth hatred against God it appeareth manifestly that many men and women which professe christian religion are notwithstanding enemies vnto God For whosoeuer maketh himselfe the friende of this worlde thereby professeth himselfe or at least maketh himselfe in deed the enemie of God and most men and women seeke dayly the friendship of this world as the couetous prowde wanton persons ambitious men adulterers fornicatours vncleane persons vserers extortioners oppressours dronkards surfetters liers blasphemers slaunderers and the rest Isai 29. Iere. 12. v. 2. of the wicked route in whose mouthes God is often but he is farre from their hearts and raines Then is it euident that many euen professing godlines make themselues the enemies of God in that they strike hands and enter league with this wicked world Whom the holy Apostle therefore reproueth Ye adulterers adultresses know you 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 This is the voice of God therefore must wee heare it it is the sonnde of the spirite of trueth therefore must we obey it it is Christ Iesus which thus reprooueth in his seruants therefore must we beleeue him And this is the reproofe of these desires and the reason wherefore they must bee auoided of the children of men because they purchase hatred with God 3. The last and thirde thing in this fourth braunch of the first part of this Chapter is a preuenting of an obiection in the fifth and sixt verses contained They might haue sayde to Saint Iames O blessed Apostle howe is it that thou in heighest against these desires so sharpely as to repute them for wicked adulterers and adultresses which seeke and followe after them are not these such as nature hath engraffed Being therefore naturall they ought not with such sharpenesse such bitternesse such vehemenice to be reproued Hereunto the Apostle answereth doe you thinke that the Scripture sayeth in vaine The spirite that dwelleth in vs lusteth after enuie But the Scripture offereth more grace and therefore sayth God resisteth the proud but giueth grace vnto the humble As who shoulde say True it is that we are giuen to these vices naturally and the Scripture confirmeth the same yet doth not this excuse vs but rather howe much more vehemently wee are by corruption of nature caried away with these things so much more diligently must wee beware of them Neither shall our labour therein be in vaine but shall receyue a full rewarde in as much as GOD resisteth the proude ambicious couetous which hunt after these desires and leaue him and also ministreth grace sendeth helpe giueth ayde to such as are humble and in true lowlinesse of minde cleaue inseparably to him Let vs a little vnfolde and rippe open the wordes where he sayeth Thinke you that the Scripture sayeth in vaine VVhat meaneth the Apostle here by the worde Scripture Surely hee may thereby meane and vnderstande some place either of the olde or of the newe Testament though the place bee not manifest neither this sentence verbatim worde for worde as it lyeth here there to bee founde so that this meaning may bee well gathered out of any place as no doubt it might Albeit then this Scripture it selfe can no where be found in holy Scripture yet seeing it may therhence be gathered it is inough and therefore he calleth it Scripture The Apostles had this libertie not only to giue out the plaine place of any Prophet or of Christ himselfe for Scripture but also that which might bee gathered out of such places they haue in their writings tendered for Scripture Acts 20. Iohn 7. 38. vnto posteritie As Saint Paul to the Ephesians at Miletum alledgeth for Christs saying this It is a blessed thing to giue rather then to receyue VVhich Scripture is not orderly written nor spoken by Christ in any place yet may it bee gathered out of diuerse places of the Scripture in effect and therefore as Scripture he alledgeth it In like maner in the Epistle to the same Church and congregation faith Saint Paul after many exhortations Ephe. 5. and arguments to perswade them to holinesse and sanctification of life therefore he saith awake thou that sleepest and stand vp from the dead and Christ shall giue you light This Scripture worde for worde is no where to be founde in any place of holy Scripture yet because it may bee gathered out of diuerse places of Jsai as out of the 9. Chapter 2. verse 26 chap. ver 19. 60 chap. ver 1. or the like either in him or other as sundrie are of sundrie opinions thereaboutes therefore hee alledgeth it for Scripture Saint James in like maner gathering this Sentence out of the Scripture though worde for worde it bee not there to bee founde alledgeth it for Scripture and so calleth it Doe you thinke that the Scripture sayeth in vaine the Spirite that dwelleth in vs lusteth after enuie This place may be gathered out of diuerse testimonies of Scriptures For it may be gathered out of Moises his booke of Genesis where it is thus written that God sawe that the wickednesse of the earth or man vpon the earth was great and the imaginations of his heart onely Gene. 6. euill continually VVhere the Prophet teacheth that man naturally is wicked and all his imaginations of heart euil therehence Iames might gather that naturally our spirite lusteth after enuie after euill things seeing the imaginations of mans heart are all euill continually It might bee gathered also out of that which after the deluge and floud God saide in his heart I will no more curse the ground for mans sake for the imagination Gene. 8. of mans heart is euill euen from his youth this also intimateth that man naturally is giuen to corrupt lusts and euill desires that therehence Saint James might say Thinke you that the Scripture sayth in vaine the spirite that dwelleth in vs lusteth after enuie Or else it may bee gathered out of Ieremie when hee sayeth The heart Iere. 17. is deceytfull aboue all things who can knowe it This in effect importeth thus much that naturally wee lust after enuie and euill things For hereby and by other testimonies is auouched that men not regenerate are caryed naturally with all force to euill Thus therefore hee answereth their obiection though these lustes bee naturall yet ought they to
bee ouyded for the Scripture teacheth vs that naturally we lust after enuie and desire euill things Thus the Scripture here signifieth that which out of the Scripture is gathered Nowe hee sayeth that the Scripture sayeth that the spirite which dwelleth in vs lusteth after enuie By the Spirite here the corrupt affection and heart of man is vnderstoode the crooked crabbed and corrupt disposition of nature the fancie the inclination of Ezech. 13. our hearts naturally In which sense and signification the Prophet vseth the worde Spirite when God willed him to say to those Prophets which prophecied out of their owne hearts He are the worde of the Lorde Thus sayeth the Lorde GOD Wo vnto the foolish prophets that followe their owne spirite and haue seene nothing The Prophet Daniel speaking of King Belshazzar sayeth that when his heart was puft vp and his Dan 5. Spirit hardened in pride then was hee deposed from his kingdome and they tooke his honour from him In which places and the like the Spirite is taken for the heart minde and corrupt affection of man The meaning then of this place is that it is manifest by testimonies of Scripture tending thereunto that the heart spirit and minde of man is naturally set vpon enuie euill wickednesse neither dooth the Scriptures speake in vaine thereof for we are giuen in deede to lust to enuie to desire to quarrell to contende either for encrease of wealth or of honour among men Therefore the Scripture sayeth not in vaine for it is too sure and certaine that the spirite which dwelleth in vs naturall corruption which possesseth the seate of our hearts lusteth after enuie Some by spirite here vnderstande the Spirit of God and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine the spirite that dwelleth in you lusteth after enuie Making this the meaning dooth the Scripture teach that Gods spirite moueth vs to enuie debate lust and such like No it is not Gods Spirit that moueth men therunto wherwith we are not guided when we are quarrellous and contentious But how those words then thinke you that the Scripture saith in vaine may be vnderstood I see not Therefore I retaine the former sence as môst naturall The other part of this answere is but the Scripture offereth more grace and therefore saith God resisteth the proude but giueth grace to the humble Whereas naturally wee are giuen to euill and lust after enuie the Scripture offereth more grace and giueth vs better counsell then to giue our selues to these quarrels and to be caried away with such desires therefore it sayth God resisteth the proude but giueth grace to the humble By the Scripture here hee vnderstandeth euident testimonies for this thing is in sundrie places recited By the proude hee vnderstandeth such as in following their owne desires and lusts rebell agaynst God By the humble he meaneth such as in meekenesse of spirite and humilitie of minde submit themselues to God with reuerence and endeuour to suppresse their euill affections in themselues whose endeuour God fauoureth and furthereth giuing his grace vnto them which is farre better then all worldly riches wealth honour whatsoeuer or delights and pleasures most precious among the sonnes of men This saying God resisteth the proude but giueth grace vnto the humble eyther in the verie same woordes or in woordes of the same sense is often repeated and it consisteth of two members 1 That God resisteth the proude 2 That he giueth grace to the humble For the first God resisteth the proude Dauid the princely Prophet auoucheth the same God sayth he wil Psal 18. saue the poore people but will cast downe the proude lookes Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet the high looke of man shall be humbled and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased and the Lord onely shall be exalted in that day Ezechiel setting downe the Parable of the two Eagles whereby Nabuchodonosor king of Babylon and Iochoniah the king of Israel were ment which Nabuchodonosor abounding in power riches and a mightie kingdome should carie the other into captiuitie and afterwarde shoulde bee plagued for his oppression of the Church and people of God comforting the Saints the Prophet telleth them that God would beate downe the proude enemies of the Church and exalt her which was low and despised and saith All the trees of the field shall knowe that I the Lorde haue brought downe the high tree and exalted the lowe tree that I haue dried vp the greene tree and made the drie tree to flourish I the Lorde haue spoken it and done it In like manner entreating of the fall of Zedechiah and the captiuitie of Iehozadecke the Priest in the person Ezec. 21. of GOD the Prophet speaketh thus sayeth the Lorde God I will take away the Diademe and take away the crowne whereof the one might concerne the priest the other the Prince I wil take away the diademe and take of the crowne they shal be nomore the same I will exalte the base or humble abase him that is high And cōparing Pharao with the king of Assiriah for prosperitie Ezech. 31. prophesying like destruction to them both witnesseth that God would abate both their prides and resist the insolencie of their spirites Nabuchodonosor being cast downe by God and afterwarde exalted againe Daniel 4. breaketh forth into these wordes in Daniel the Prophete Now therefore I Nabuchodonosor prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgements and those that walke in pride he is able to abate The whole 10. chapter of Sirach tendeth Ecclus. 10. almost to no other purpose but to teach that God resisteth the proude Salomon the wise king ouer Israell auoucheth the same truth and saith the pride of a man Prou. 29. shall bring him lowe because God euermore resisteth the proude as the Apostle teacheth Saint Peter hath the very same sentence decke your selues with lowlinesse of 1. Pet. 5. minde for God resisteth the proude and giueth grace to the humble The blessed virgin Marie in her song Luke 1. singeth prayse vnto God who had put downe the mighty from their seate and exalted the humble and meeke Our Sauiour Christ saith that such as exalt themselues Luke 14. in their owne pride shal be abated and brought low And the heathenish Megera in Seneca saith to Lycus rule being proude in minde and beare a lofty and high stomacke Seneca in his traged for God followeth at the backe the proude to punish them and resist them Who so through worldly desires therefore shall lift vp themselues against God must looke to haue God to resist them as an enemie and with his mighty power to withstande them for the Scripture teacheth that God resisteth the proude See Cyprian 1. lib. epist 3. fol. 7.
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
practise of Christ or looke vnto the examples of the Apostles wee shall see and finde that in all times destruction calamitie and miserie hath beene denounced against menne According whereunto hee foretelleth in this place their destruction to the prophane men of the worlde and saith Go to yee rich men weepe and howle c. This being the denouncing of calamitie in the second place the persons are to be considered against whom he thus denounceth who by the Apostle are specified goe to now you rich men The rich men then of the world are they against whom the Apostle threatneth what shal we say are all rich men vnder this denouncement and commination shall they all weepe and howle for their miseries which should come vpon them was Abraham the Gen. 12. 13 noble patriarke whose riches were great and his wealth exceeding subiect to this or the like iudgement was Isaac Gen. 26. his sonne whom for his heards of cattle flocks of sheepe and other riches the Philistines enuied vnder this cōmination was Dauid the king a man according to the mind of God himselfe greatly enriched by God hereunto subiect was Hezechiah or Iosias the famous princes whose zeale to Gods religion and glory the Scriptures haue renowmed were the Centurions mentioned in the gospell Mat. 8. Act. 10. and storie of the Apostles men of wealth condemned by this place of the Scriptures no assuredly For these and many more mentioned in the booke of God haue bene wealthie and riche yet godly also neyther doeth Iames denounce this against all men which are rich without all exception for riches are the gifte of GOD and oftentimes bestowed vppon the most elect and most deare children of God for the which they are not subiect to this condemnation commination and threatening Wherefore as when Christ had tolde his disciples Mat. 19. that it was easier for a Camell to passe through the eye of a needle then for a riche man to enter into the kingdome of heauen he expoundeth his meaning for he meaneth Mar. 10. not of all rich men in generall but of such as trusted in their riches which he plainely protesteth to his disciples who tooke an occasion thereby to doubte of the saluation of many euen so when the Apostle threateneth riche men whose vtter destruction and calamitie he denounceth he ought not to be vnderstood of all rich men without exception for there be many rich who vse their riches to Gods glorie and the comfort of their poor brethren who are to be exempted from this commination of the Apostle Manifest it is by the circumstance of the place that his drifte is onely to condemne prophane and wicked rich men who abuse their riches and wealth to all impietie iniquitie and vngodlines whose life is puffed vp with pride whose heart is oppressed with crueltie who wallowe and welter in vncleannes of the flesh who altogether flowe in pleasure These are they whom the Apostle calleth to weeping and howling these are they against whom this destruction is denounced who exceeding in aboundance of all things liuing at ease and in all securitie geuing themselues ouer to all vanitie in the middest of all their iollitie haue iuster cause of mourning then of mirth of sorrowe then of ioye of weeping then of laughter of howling then of reioycing for that riches in wicked persons are the occasion of manifolde mischiefes they gender vaine hope they nourish wicked confidence they hatch fraude and deceate they cause oppression extortion wrongful dealing voluptuousnesse intemperancie and pride the mother of all wickednes Which when they consider they haue cause to lament seeing that so sharpe a sentence so straite a iudgement so bitter a commination is geuen out against them goe to now ye rich men Against like prophane couetous rich men the like threatnings are gone out by others Isai the Prophet denounceth vengeance and calamitie vpon those cruel and Isai 5 prophane rich men who in their vnsatiable couetousnes ioyne house to house land to land that they alone may dwell vpon the face of the earth The Prophet Abacuk in like manner crieth out against couetous rich men who by briberie and corruptition Abac. 2 by crueltie and oppression enriched themselues woe to him that coueteth an euill couetousnes to his owne house that he may set his neast on high to escape from the power of euill Thou hast consulted shame to thine owne The Apostle Saint Iames therefore in deciphering their miserable and wretched state to come and their future calamities whereof they shoulde taste when they should drinke vp the dregges of the iudgement of God prepared for them exhorteth them to weepe how not thereby to preuent by repentance the miseries to come but as without all hope and as plunged ouer head and eares in all dispaire with all horror and terror of minde to look daylie for these miseries which should not be preuented nor auoided of them 4 This thing these prophane persons must doe because of the miseries which they shall suffer and the eternall punishments whereof in fine they shal be partakers For though in this world they reioyce solace and repaste themselues and take their pleasure vpon earth as the rich chuffe and carle did in the Gospell who was costly apparrelled and fared deliciouslie euery day yet shall they be assured hereafter to taste of all miserie and torments Luke 16. intollerable the recounting recording whereof should cause them to weepe to warie to howle to crie to lament without ceasing and gnash their teeth for paine and punishment to come For seeing these are thrust cleane out of the fauour of God seeing they are excluded from the kingdome of Christ the inheritance of God the felowship of the saints seeing they heare in their owne consciences the dreadful sentence of eternall condemnation pronounced against them seeing they haue so bitter and sharpe a iudgement geuen of them and so heauie destruction threatened by the Spirite of God in the mouth of the Apostle seeing they are concluded in that number which at the lefte hand of Christ shall haue their deserued rewarde to goe Mat. 25. in to hel fire prepared for the deuill and his angels Haue they not cause for this extreame miserie of all miseries the greatest to weepe and howle as they are aduised by the Apostle Goe to now you rich men whose golde is your god whose siluer is your safetie whose felicitie is worldly prosperitie whose glorie is your shame being earthly minded weepe and howle for the miseries which shall come vpon you Which miseries are not common but tragicall and full of extreame calamitie as the miserie of Aiax Oedipus Hercules or the like among the heathen By which the Apostle teacheth the woefull euent and vnhappie ende of the wicked which howsoeuer they passe their daies here where sometimes they taste of the cup of Gods wrath yet shal they in fine receaue the iust full reward and
another This grudging and murmuring is either when we greiue that wicked rich men should so highly be exalted should abound in wealth excell in power and the poore yet righteous and iust men should by pouertie iniurie and penâ—rie be pressed downe in the world Or els it is that muttering and murmuring whereby we take it in euill parte that our selues should be so tost and tormoiled other should be dealt withall more gently thinking that wee beare a greater burthen and heauier crosse from God then wee haue deserued and that other men as yet not touched haue deserued more Or finally it is that grudging which is in our afflictions whereby we are discontent that wee should sigh so long vnder our afflictions and the wicked which afflicte vs should so long scape vnpunished and through impatiencie complaine hereof to God This ought not to be in the Saints of God who ought to bee renowmed for their vnspeakeable pacience Whose bounden duetie it is to pray euen for their enemies to wish well to them which haue done them iniurie to blesse them that curse Matt. 1. 6. 18. Ephes 4. 1. Pet. â— them or forgiue and forget offences committed in all godly moderation to settle their hearts and to commit their cause to him that iudgeth righteously And if this moderation and equitie of our minds be to be shewed towards our enemies for whose iniuries and oppressions we ought not to murmure or impaciently to complaine against them vnto god how much lesse ought we then to grudge or murmure one against another How much lesse becommeth it the Saints to grudge and murmure one against another for the dayly offences which are giuen For who is he that can liue so vprightly but that in one thing or another at one time or another hee shall giue offence If euerie one giue some offence vnto another shall we complaine to God in the bitternesse of our heart shall we desire reuenge from God against theÌ„ and shall we not all then perish for no man liueth without some offence giuing We therefore in these small offences asking iudgement from God and reuenge agaynst others desire the same agaynst our selues in as much as we in the like offende our brethren and so shall we all be condemned This grudging and muttering proceedeth from impaciencie argueth discontentment of the mind causeth mutuall complaining vnto God and desireth reuenge against such as haue done vs iniurie VVhich thing is farre from the excellencie and dignitie of a Christian Finally it bringeth condemnation vpon vs who haue lost pacience according to the denouncing of the scripture wo be vnto them that haue lost pacience thereby falling from dutie to men from charitie to the brethren from obedience to God from trust in his diuine prouidence from sincere imbracing of the Gospell of Christ which prescribeth vnto vs pacience and so we incurre iust and deserued condemnation for which cause the holy Apostle in this place doth not onely recommend vnto the Saints the excellent vertue of pacience but also disswadeth murmuring therunto contrarie grudge not one against aâ— other brethren least ye be condemned The reason why we should not murmure one agaynst another is drawne from the presence of the Lord who is at hande as a iust iudge to auenge vs of our enemies and to crowne vs for our pacience or punish our murmuring The Lorde our God beholdeth our iniuries with open eie and seeth our oppression by the wicked he is prest and at hand to rescue and deliuer vs as it shall seeme best to his diuine maiestie he marketh all our behauiour vnder the crosse let vs not therefore be impacient neither murmure but therein shewe all Christian moderation as becommeth Saints The Lord is at hand the iudge standeth before the How God is at hand doore 1 In that he seeth all the creatures of the world and beholdeth all the miseries and oppressions of his people Thus was he at hand and at the doores of the Aegyptians to see and behold the grieuous oppression of his people Exod. 3. Israel Wherefore he protesteth to his seruant Moises I haue seene I haue seene the trouble of my people Israel in Aegypt and haue heard their crie because of their taskemasters and do know their sorrowes For it is the Lord that beholdeth from heauen al the children of men Psal 33. and from the habitation of his dwelling he considereth them all that dwel on the earth Thus was he at the doores of Abraham to behold the mocking and persecution of Jsmael Gene. 21. against Isaac at the doores of Isaac to heare the intended murther of Esau against his brother Iacob He was at hand and at the doores and gates of Laban to beholde his oppressing of his nephew Iacob He was at the doores Gene. 27. Daniel 3. of Nabuchodonosor to beholde the fierie triall of the three children At the heeles doores and gates of the princes of the prouinces of Babylon to beholde and see heare and marke the wicked purpose and deuise they imagined against Daniel At the doores of Saules palace to beholde Daniel 6. 1. King 18. 19. c. the persecution of Dauid At the doores of the Sâ—cibes Pharisies high priests and princes of the Iewes marking and viewing their crueltie against his sonne Iesus Christ and his holy Apostles At the doores of the persecuting Emperours to beholde their crueltie towards the blessed martyrs At the doores of all oppressours extortioners vsurers couetous persons iniurers and hurters of their brethren to see view marke and beholde with open eye the violence wickednes of men against his seruaÌ„ts 2 As he is at hand and at the doore to see our miseries so also is he at the doore to deliuer vs from our enemies rescue vs from our oppressours Moises telleth Israel Deut. 4â— that there is no God that coÌ„meth so neare to any people as the Lord commeth neare to them to helpe and deliuer them from all their dangers Dauid the princely prophet Psal 34. subscribeth and consenteth hereunto the Lord saith he is neare vnto them that are of a contrite heart and wil saue such as be afflicted in spirit to deliuer them for though many be the trobles of the righteous yet is the Lorde at hand to deliuer them Therefore saith he in another place God is our hope strength our helpe in trouble neare Psal 46. readie to be found And the Lord himselfe promiseth his presence to helpe his Church and defende it against all Isai 27. their oppressions and iniuries I the Lord sayth God doe keepe it that is his Church I will water it euery moment least any assault it I will keepe it night and day Thus is the Lord at hand thus standeth the iudge at the doore euermore prest and readie 3 The Iudge standeth at the doore to beholde our behauiour vnder the crosse and to see howe we take these afflictions which he suffereth according to