soeuer wee are tempted by satan to any Psal 145. kinde of wickednesse whether it be by couetousnesse to riches or ambition to honour or enuy to murther or concupiscence to adultery or malice to slaunder or intemperancie to gluttonie or any other sinne to iniquitie let vs incontinently flie to God for helpe by prayer that we may ouer come these temptations and resist the deuill our enemie Thus haue the holy Fathers in former times thus haue the Saints of God in all ages thus must we resist the deuill in like manner if we will submit our selues obediently vnto God 3. Moreouer the saincts resist the deuill when they See Cyprian fol. 246. earnestly giue themselues ouer to the studie of vertue and practise of godlinesse seruing the Lorde in righteousnesse and true holinesse of life Hereby all entrie to satan is shut vp hereby all holes of our hearts are stopped so that he cannot inuade vs. Wherefore it is called by Paul a breste plate which he exhorteth all men in the encountring Eph. 6. 2. 2. Cor. 6. 7. with the deuill to put on put ye on the breste plate of righteousnesse vvhich is not meant onely of the imputed righteousnesse of Christ but also of the inherent righteousnes which floweth there fro is wrought in vs by the spirite of sanctification and this righteousnesse may be called a breste plate very well and in a iuste comparison For as a breste plate defendeth the heart the liuer the intrels and vitall partes of man vvhich beyng wounded man falleth dovvne and perished so doth sinceritie vprightnes and holinesse of life keepe the mind the hart the conscience from inuasion of satan so that his firie darte cannot wound vs with infidelitie wante of conscience coldnesse of religion wickednesse of life corruption in conuersation or any the like iniquitie wherewith man stroken is greatly endaungered Wherefore as bodily souldiours by their breste plates of iron steele or such like defensed boldly and with courage withstande and resist their bodily enemies euen so do the spirituall souldiours who fight vnder the displayed banner of Iesus Christ armed with this breste plate of righteousnesse with inuincible courage and fortitude resist satan the deuill the spirituall enemie of mankinde Seeing then wee haue not to fight onely with flesh Eph. 6. and bloud but much rather with principalities powers yea vvith the prince of the darkenesse of this worlde and with all spirituall wickednes in heauenly things it greatly standeth vs vpon to put on the brest plate of true holinesse and righteousnesse of life that thereby our enemie the deuill may bekepte out put of repelled and resisted yea put to flight also and finally dispatched and this is done by the carefull studie of good works and the painefull practise of true godlines Now as satan by sincerity and integrity of life is withstood resisted so by loosenes and licenciousnes of the flesh by lewdenes of our life by iniquitie and vngodlines he is animated fleshed enboldned daily to tempt and to assault vs foreseeing in vs an inclination to any wickednes thereof he bloweth the bellowes and kindleth the flame thereunto he prouoketh stirreth vs vp and daily pricketh forwarde till he haue cast vs downe headlong into the bottomlesse pitte of finall perdition thus all couetous lecherous luxurious wanton proude and Rom. 6. vvicked persons falling away from grace from vertue from godlinesse giuing their members as instrumentes of vnrighteousnesse to iniquitie are so farre from resisting satan as that they helpe and promote his kingdome in them and suffer him to rule raigne and rage ouer them at his pleasure But let all those before whose eyes is the feare of God in whose heartes Christ dwelleth by fayth vvho vvill bee thought to performe their reuerent submission vnto GOD put on the newe man Eph. 3. created after God in holinesse and righteousnesse of life that they may be able to stand fast in the day of their Eph. 4. temptation and in all thinges resist the deuill as we are exhorted 4. Satan is besides this resisted of the saints when we oppose the law and commandement the will and the 2. Cor. 6. 7. Eph. 6. Heb. 4. 12. 1. Reuel 16. worde of God to his suggestions and wicked temptations And this is also a parte of the spirituall armour and heauenly harnesse wherewith Saint Paul would haue vs armed in this daungerous combat and conflict with the deuill this is the svvorde of the spirite which is the worde of God hereby satan is kepte of as a man keepeth his enemie at the point of his sworde This wise did our holy and most blessed Sauiour Christ resiste satan Mat. 4 when he tempted him and kept him of that he could not hurte him as when the deuill moued Christ for wante of bread in the wildernesse to turne stones into bread Christ drewe out the sworde of the spirite which is the worde of God against him and saide it is written man shall not lyue by bread onely but by euery worde that proceedeth out of the mouth of God Whē satan tempted Deut. 8 him to cast himself dovvne from the pinnacle of the temple because God had giuen his angels charge ouer him Psal 91. to keepe him in their hāds least he dash his foote against a stone Christ drewe out the svvorde againe and vvithstoode him it is vvritten thou shalt not tempte the Lord thy God when finally he tempted Christ with promise Deut. 6. of all the kingdomes of the vvorld to fall downe and worship him by the same sword he resisted Auoid satan for it is written thou shalt worship the Lord thy God and Deut. 6. 10 him onely shalt thou serue Now then as our maister head captaine Christ resisted the deuill in his ovvne person by the same meanes must vve also resist him vvhen either by himself or by his ministers vve shal be assaulted to vvickednes Wherfore if he tempt vs to malice hatred enuie oppression iniury let vs dravv the svvord of the spirite against him and say it is vvritten thou shalt loue thy neighbour as thy selfe Leuit. 19. If he tempt vs to vncleannes of the flesh fornication adultery chambering vvantonnes let vs resist him vvith thi◠sword it is written Fornicators and adulterers the Lord Heb. 13. will iudge yea although wee shroude and shadow it neuer so secretly though wee keepe and couer the matter neuer so cunningly though wee hide it neuer so curiouslie If he tempt vs to steale resist him with this It is written thou shalt not steale If hee moue vs to lying let vs Exod. 20. draw out this sword against him thou shalt not beare false witnes against thy neighbour If he moue vs to pride then let vs say it is written God resisteth the proud and geueth grace to the humble If he tempt vs to blasphemy let vs resist him with it is written Thou shalt not take
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
and immortall as God is betwixt our soules and Gods substaunce albeeit the inequalitie be infinite yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse whereinto as first we were created so againe by Christ are we restored The first is cōmon to all men the secōd is proper to the saints Ephe. 4. 2. Beeing made to the image and likenesse of God of all the creatures on earth most excellent little inseriour to the Angels themselues beeing diuine natures and substaunces Who so speaketh euill of him curseth and reuileth him so excellent a worke of God howe can hee reuerence honour blesse and glorifie GOD the maker creator and woorkemaister of man The ignominie and reproch done to man redoundeth vnto GOD to whose likenesse man is created VVhereby it is euidently apparant that no man can rightly blesse God who cursseth or slaundereth man Which Saint James noteth when hee reasoneth from things vnpossible therewith blesse wee God euen the father and therewith curse we men which are made after the similitude of God If God then be blessed in his creatures as Dauid sayth God is faithfull in all his sayings and to be blessed in all his works and man the most excellent of all Gods creatures vppon the vniuersall face of the earth onelie Psal 145. of all creatures made vnto the image of God then can not a man honour God himselfe which vseth cursed speach and bitternesse vnto man Let all men and women herehence learne an infallible truth a resolute conclusion a singular poynt of wisedome that they pretende Gods Religion in vaine that they honour not woorshippe not serue not blesse not ne yet glorifie GOD aright so long as they are giuen to cursed speaking reprochfull slaunder bitter backebiting one of another This Dauid the princely Prophet weighing excludeth from the Lordes Tabernacle from the holy hill of Psal 15. GOD as hypocrites all such as pretende seruice to God yet giue themselues to slaundering their brethren And almightie God himselfe protesteth to the wicked that it is a vaine thing and profiteth nothing to talke of the lawes of God and take them in their mouthes Psal 50. If they slaunder their brethren to which purpose hee sayeth in this wise to the wicked What hast thou to doe to take my ordinaunces in thy mouth and declare my couenant seeing thou hatest to bee reformed and castest my woordes behinde thee VVhen thou seest a theefe thou runnest with him and art partaker with the adulterer thou giuest thy mouth to euill and with thy tongue thou forgest deceyte Thou sittest and speakest agaynst thy brother and flaunderest thy mothers sonne these thinges who so doe haue not to declare or speake of Gods ordinaunces or to take his couenant in their mouthes They pretende religion they shewe a countenaunce of godlinesse they set a face of honestie they seeme to be desirous to praise and blesse God yet they slaunder and curse their brethren This no man can doe for no man can rightly honour the workemaister which speaketh euill of the worke no man can praise the Creator which reuileth his creature no man can blesse GOD which curseth men made to the image of God himselfe If they in whome the generall image is ought not to bee cursed much lesse they in whom the second and speciall resemblance appeareth 2 Nowe as this cannot be by the reason from the worke to the worke maister from the image to him whose image it is from the resemblaunce or patterne to him whose patterne and resemblaunce it is in deede so in like manner sheweth hee the impossibilitie of this by an argument from contraries the order and course of things which God the establisher of nature hath set will not suffer contrarie effectes to proceede from the same cause things in nature opposed and repugnant in extreeme contrarietie cannot agree together and be at one in the same thing Now to blesse and curse to praise and slaunder are things contrarie therefore can they not agree in one tongue at once together And this appeareth euidently by two similitudes whereby the matter is amplified and enlarged I As the fountaines and heades of waters issuing and springing from the same place cannot sende out sweete water and bitter 2 And as the figge tree cannot bring foorth Oliues nor the vine tree figges Our Sauiour himselfe confirming the same Mat. 7. when hee auoucheth that good woorkes cannot come from an euill man no more then thornes come of grapes or figges of thistles which were against nature So neither can blessing and cursing come out of one mouth praise and dispraise speaking well and slaundering godlinesse and impietie truth and falsehoode Cursing and blessing are contrarie so that they can not agree in one mouth and man together but it were as monstrous as for sweete water and bitter to come at once naturally out of the same fountaine and for the same tree to beare figges and oliues grapes and figges together As euerie tree in nature beareth one kinde of fruite and not diuerse and sundrie much lesse the fruite of other trees so must the tongue haue her proper effect fruite and worke and that one not diuerse much lesse contrarie it must blesse therefore both God and man and curse no bodie as Paul exhorteth Wherefore if we pretende to blesse God in our tongues and therewithall doe curse Rom. 12. 14. ◠Pet. 3. 9. our neighbour the bitternesse of our cursing so turneth the nature of our blessing that it is vnseasonable and vnsauerie before God For as sweete and bitter water mingled blended together the bitter easily taketh away the nature of the sweete and as honie and poyson tempered together the poison farre lesse in quantitie turneth the honie so when cursing and blessing are in one mouth together the bitternesse of the curse turneth the sweetenesse of the blessing and maketh it odious before God Wherefore it is apparant that we can not blesse God if wee curse and slaunder our neighbour The doctrine of this place may then bee this that with this instrument and member which is the tongue there is no duetie acceptably perfourmed vnto GOD when thereby wee harme or hurt our neighbours and brethren Whom when we thus harme if we thinke to please God wee deceyue our selues through hypocrisie And thus much concerning the moderating of the tongue both in respect of the profites and discommodities thereof which out of this place may bee sufficient to haue obserued specially seeing in the first chapter verse 26. and in the next Chapter beeing the fourth verse 11. more may be gathered Nowe the God of peace and the father of our Lorde Iesus Christ powre downe into our hearts his heauenly spirite that not onely our liues may bee refourmed according to his blessed woorde but our tongues also refrayned after his holie will that all the powers of our mindes and partes of our bodies may bee instruments of his prayse
Not all reioycing then but reioycing in our owne vaine confidence foolish boasting is here condemned all such boasting all such reioycing is euil The Saints of God are not herence neither by any the like place interdicted mirth and reioicing altogether that they should be as stockes or blockes voide of al affection or reioycing but as they are subiect to mourning so are they capable of mirth so are they lightened with ioy as they are touched with sorrow pressed with heuines so are they partakers of reioycing in moderate measure of their affections and it is not forbidden then not all reioycing but vaine reioycing in themselues and in the confidence they repose in things vncertaine is here therefore condeÌ„ned Now you reioyce in your boasting all this reioycingis euill 5 These things then thus disposed and ordered by S. Iames he finally and fiftly concludeth this treatise therefore to him that knoweth how to doe well and doeth it not to him it is sinne Which conclusion seemeth to be added to preuent turne away an obiectioÌ„ which these proud persons might haue made They might haue said vnto him we know this well inough you need not tel vs that Gods will ought to be preferred before all things as the rule of all our actioÌ„s we knowe that in all our determinations wee must haue regard to his pleasure the shortnes of our life we know men should rather say if the Lord will and if we liue wee will doe this or that All this we know alreadie you neede not tell vs this tale Hereunto S. Iames answereth by preuenting their obiection If you know it and doe it not you haue the greater sinne if you know it and yet doe the contrarie your sinne is lesse excusable and your selues subiect to greater coÌ„demnation for to him that knoweth to do wel doth it not to him it is sinne it is sinne with aduauntage it is greater sinne Knowledge of Gods word without performance of his will maketh our sinnes greater before the Lord and the more we know touching our duetie and the lesse wee do maketh our negligence moâ—e hainous in his presence Our Sauiour Christ therfore telleth the Iewes that therefore their sinnes remained as testimonies of their wilfulnes Iohn 9. because they pretended they were not blinde but had a deepe sight and great knowledge in the lawe of GOD. Whose sinnes he condeÌ„neth as inexcusable because they Iohn 15. seeing him hearing him knowing him therefore ought to beleeue him yet would not be obedient vnto his doctrine Whereby moued against the vnthankefull cities of Matt. 11. Corisin Bethsaida and Capernaum hee denounceth so much the sharper iudgement howe much the greater knowledge they had obtained The like reason and respect Ezech. 16. moued Almightie God to condemne the Iewes and men of Iudah for greater sinners than they of Sodom or their sister Samaria for that their knowledge of Gods will and their inducements to his obedience were greater in them theÌ„ either in Sodom or in Samaria Al which Luke 1â— agreeth with the resolute conclusion of Christ Iesus our Sauiour the seruant which knoweth his maisters will and doth it not shall be beaten with many stripes Nowe the greatnes of the punishment argueth the greatnesse of the sinne and encrease by the encrease of our knowledge according as the Apostle teacheth hee that knoweth to do well and doth not to him it is sinne howe this is so we may see more vpon 1. chap. ver 22. fol. 70. 71. Sermon 7. Now this axiome and conclusion of S. James is resolute and true in euery point and part of dutie which is either to be done to god or performed to man if we know we must worship but one God and doe it not to vs that know it it is greater sinne if we know we must not make grauen images to worship and adore them then if we do not obey it we haue the greater sinne if we know to take the Lords name in vaine to prophane his Sabboth not to honour our parents to commit murther to steale to commit adulterie to beare false recorde or witnesse against our brother to couet or desire the wife seruant or goods of our neighbour to be sinne and yet we do it if we know that to obey these lawes is good and yet we wil not obey them to vs it is sinne If we know how to cleanse our hands and purge our hearts if wee knowe how to refraine our lips and keep our tongues from lying slander blasphemie reproch cursing and bitternes if we know how to minister to the necessitie of the poore to comfort the feeble minded to beare with the weake if we know how to restraine our feete from euery wicked way and to keepe our vessels and bodies in holinesse and honour 1. Thessal 4. Ephes 4. and not to defile our selues with fornicatioÌ„ and vncleannesse as do the Gentiles which know not God if we know how to abate our flanting pride the pricking praÌ„king vp our selues in al disguised maner and new fangled fashions if we know how to walke righteously holily soberly Rom. 12. Tit. 2. in this present world and yet do it not that we may be presented as pure virgins and vnblameable being Iesus Christ then is it sinne that is sinne with a witnes vnto vs. If we know how to liue with our brethren without iniurie 2. Cor 11. oppression extortion vsurie crueltie fraude deceite and all vnrighteousnes and yet do not liue thereafter to vs it is sinne Finally if we know in euery duty both to God and man how to do well and yet do it not to vs it is the greater sinne for this sentence and conclusion of the holy ghost in the apostle is vniuersally in al particularly in ech one true He that knoweth how to do wel and doth it not to him it is sinne This concerneth the soueraigne and the subiect the pastour and the people the father and the child the wife and the husband the maister and the seruant the captaine and the souldier the iudge and the officer the marchant and the occupier the handie crafts man and the labourer one man and another euery man and woman in particular and generally all that if they know their dutie what and how to do well and do it not then are they compassed and helde with the greater sinne This must stirre vp all men womeÌ„ of our time in whoÌ„ knowledge aboundeth to al careful obedience to Gods worde God be merciful therefore vnto our iniquities and pardon our offences and graunt vnto vs a greater measure of his spirit dayly to illuminate our hearts more and more that as therby we be led into all truth of his word so we may also be brought to the performance of his will that all vaine confidence and pride being abolished out of our hearts and our knowledge ioyned with pure obedience God in all things may be glorified
horrible sinnes For albeit there bee no sinne so little or small in the opinion or estimation of man but that it commeth before the Lorde and entreth into his eares whose eares heare and whose eyes see all the workes of men neither is their anie sinne kept from his knowledge yet to note the horrour and haynousnesse of some sinnes aboue others the holie Ghost in the sacred Scripture sayeth of such that they crie vnto the Lorde VVherefore Moises to shewe the great and grieuous sinne of Cain in murthering his louing and naturall Gene. 4. brother bringeth in GOD speaking thereof to him Cain what hast thou done the voyce of thy brothers bloud crieth vnto mee from the ground When the filthie Sodomites had stained themselues with vnnaturall lust with foule fornication and all shamefull vncleannesse Gene. 18. of the flesh impietie and vngodlinesse the crie of their iniquitie was great in the Lordes eares and their sinne exceeding grieuous in his sight To shewe the barbarous crueltie of the people of Aegypt and their extreeme exactions wherewith they ouercharged Exod. 3. Isai 5. 9. 1. Kings 9. 16 Iob. 34. 28. and pressed to grounde the Israelites the Prophet thereof speaking bringeth in God thus conferring with him there-about in Horeb I haue seene I haue seene the oppression of my people which are in Aegypt and haue heard their crie because of their taske-maisters To like purpose our Apostle setting foorth the great iniquitie and iniurie done to the poore labourers in the detaining and keeping backe of their wages by the rich men of the world affirmeth that the same crieth vnto God and that the crie thereof is gone vp to the eares of the Lord of hostes Wherehence we are taught and may well learne that albeit men themselues by vs oppressed doe not alwayes powre out the bitternesse of their hearts neither alwayes ring in the eares of the Lorde agaynst them by whome they are oppressed yet the verie iniquities and sinnes of the wicked themselues crie out day and night in the eares of the Lorde against them for vengeance Thus Gene. 4. murther though kept for a season from the knowledge of men thus adulterie fornication and fleshly vncleannesse Ecclus. 23. though it be done in secrete that no eye doeth see it thus oppression and extortion though all men almoste practise it thus pride though the whole lande Isay 3 flyeth after it thus vsurie briberie and all manner couetousnesse thus peruerting of righteous iudgement and all manner wrongfulnesse and iniurie thus lying swearing blasphemie and slaunder thus all iniquitie and vnrighteousnesse of men whereby the lande Sophonie 3. Osea 4. is altogether polluted and bloud thereby toucheth bloud cryeth in the eares of the Lorde of hostes who beeing a righteous iudge and that GOD onely to Deut. 32. Psal 94. whom repaying vengeance belongeth will reward it accordingly And assuredly as all sinnes at all times haue cried out for vengeance from the Lorde who hath heard them and in iust measure punished them so the haynous and horrible sinnes of our age crye out in like manner for vengeaunce our shamelesse adulteries whereof our countrie is full our cruell hatred whereby we murther one another in our heartes our intollerable pride in flaunting ruffes in coloured starchings in newe cuts and iagges in periwigges and french frilles in the deuill and all which our vanitie and the iniquitie of our times haue deuised our suttle and fraudulent dealings our voluntarie bankerouting our great oppression and extortion whereby the faces of the poore are pitifully grinded our vsurie which hath succeeded and gotte in the place of noble marchaundizing whereby we eate vp one another our manifolde open and secrete publike and priuate offences daily and hourely in moste wicked manner committed crie out in the eares of the Lorde of hostes and vnlesse wee seeke speedy redresse through vnfained repentaunce vnto GOD vvee shall feele the smarte and griefe thereof subiect to the like destruction here mentioned by the Apostle sith wee are guiltie of the like or the same iniquities against which it is iustly denounced Here God is called the Lord of hostes which attribute God the Lorde of hostes or addition is oftentimes and in sundrie places giuen vnto him because he hath all his creatures alwaies readie as an innumerable and infinite hoste to fight at his pleasure and becke against the wicked for the maintenaunce of his glory and defence of his seruauntes Which thing Sirach notably expresseth there are saith he spirites created for vengeaunce which in their rigour Ecclus. 39. lay on sure strokes in the time of destruction they shevve forth their power and accomplish the wrath of him that made them fire and hayle and famine and death these are created for vengeaunce the teeth of wild beastes the scorpions and the serpentes and the sworde execute vengeaunce for the destruction of the wicked They shal be gladde to do his commaundement and when neede is they shal be readie vpon earth and when their houre is come they shall not ouer passe the commaundement The droppes of raine from heauen were his hoste to fight against and destroy the men of the first world Fire Gen. 6 7. Gen. 19. from heauen was his hoste to fal downe and consume the Sodomites and them of Gomorrah The mightie hayle stones which fel vpō the soldeours of the kings which ioined battle with Iosua wherewith more perished then by the sword of the people the scrawling wormes the hopping Iosua 10. frogges the creeping lice and other like creatures were his hoste to fight against Pharao and his people Exod. 7. 8. 9. 10. 14. and the raging sea rose vp against him and ouerwhelmed him and his armie One people is his armie to punish another and euery one of his creatures serue at his Psal 105. 28. 29. 30. c. pleasure either to worke the deliuerance of his seruants or the destruction of his enemies and therefore is God often called the Lord of hostes The Seraphins in the prophete stood vp and cried one to another holy holy holy is the Isay 6. 1. 9. Lord of hostes the whole world is full of thy glorie Ieremie Ierem. 10. the prophete yeeldeth this attribute and name vnto him who cōparing the idols of the natiōs with the Lord saith the portion of Iacob is not like them for he is the maker of all things and Israel is the rodde of his inheritaunce the Lord of hostes is his name Nahum the prophet Nahum 2 describing the victories of the Caldeans against the Assyrians and the punishments by God brought by them vpon the same people crieth behold I come vnto thee saith the Lord of hostes and I will burne her charrets in the smoke and the sword shall destroy thy yong lions and I wil cut of thy spoyle from the earth and the voyce of thy messengers shall no more be heard In the prophecie of Malachie it is often
ende of our troubles it seemeth that the Lord deferreth his comming to auenge vs of the prophane rich men which grieuously do afflict vs what shall we nowe do then You must saith James immitate and followe the wise and skilfull husband man who endureth all weathers paciently abideth the appointed seasons is not discouraged by any meanes who casting the seede into the ground thinketh not long for haruest but wayteth the appoynted time therevnto in the meane time endureth manie thinges paciently So must you O my brethren waite the Lordes leysure in paciencie of your mindes who hath prefixed and prefined the day of your deliuerance from these oppressions of your enemies vntill which time you must rest your selues contented And this is the summe of the Apostles similitude wherein there are three things to be noted 1 The similitude 2 The application 3 The reason annexed 1 The similitude beholde the husband man wayteth for the precious fruites of the earth and hath long pacience for it vntill he receiue the former and the later 2. Tim. 2. v. 6. raine The fruites of the earth are here called precious because they are the meanes of our nourishment and the instrument of the preseruation of our life For without corne and graine our life is not ne yet can bee maintayned and therefore are they in deede precious This precious fruite the husbande-man committeth to the grounde where hee leaueth it and letteth it alone for a season paciently wayting for the time of the haruest and hath long pacience for from seede time to haruest time hee wayteth for the encrease of his labour and in the meane time many stormie tempests manie glowmie dayes many rainie showers many alterations of weather are inflicted Hee hath long pacience till hee receyue the former Early and later rayne and the latter raine The earely or former raine is that raine which falleth immediately after seede time whereby the graine is beaten into the bowels and bosom of the earth that there it may bee couered that it may haue some roote and fastening in the heart of the earth The latter raine is that which falleth immediately before haruest which maketh the corne swell and yeeld encrease and growe greater and weightier in measure Both these the husband-man paciently wayteth for If raine fall not betwixt Michaelmasse and Alhalonride which is the seade time so after yet he resteth himselfe contented If the Sommer be drie and no hope of raine to make the corne swell flower and yeelde yet he will not be discouraged but waiteth the appointed time with long pacience This hee speaketh of the husband-man not that there is none of them which murmure are discontent for some there bee which are offended at lacke and others are grieued with plentie so that euen among them there is sometime murmuring but because the greater part of them are in these thinges pacient and knowe that they muste will they nill they abyde the appointed season therefore hee sayeth the husband-man hath long pacience till hee receiue the earely and later raine Some referre this former and latter raine to the lande of promise the lande of Canaan which they report to bring foorth twise yearely In March first and then againe in September And then they take the former raine for that which rypeneth the former croppe the latter for that raine which falleth something before September whereby the latter haruest is ripened But it seemeth that the Apostle meaneth generally of al husband-men who with pacience tary their appointed times so with long looking for at length receiue the encrease of their labours By the earely and latter raine the seasonable times of the yeare are ment which Moises promised vnto Israel Deut. 28. the people of God if they woulde walke in the lawes of the Lord and be obedient vnto him The Lord saith he shall open vnto thee his good treasure euen the heauen to giue raine vnto the lande in due season and to blesse all the workes of thy handes In another place Leuit. 26. promising a blessing vnto them that keepe his commaundements the Lorde sayeth in Moises I will then sende you raine in due season and the land shall yeeld her encrease and the trees of the fielde shall giue their fruite and your threshing shall reach vnto the vintage and the vintage shall reach vnto the sowing time and you shall eate your bread in plenteousnesse and dwel in your land safely And happily the Prophets in like speaches had like relation and respect For the Prophete Osee expressing Osee 6. that comfort which the people shoulde haue if they by their corrections from GOD woulde bee reclaymed and returne vnto him compareth it to the pleasauntnesse of the morning and to the sweete raine which falleth in due season therefore hee sayeth then shall we haue knowledge endeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine as the later raine vnto the earth where the raine and the later raine signifieth the raine which in due time and season falling maketh the ground fruitfull And Ioel also noting vnto the people the seasonable Ioel. 2. weather wherewith God would blesse them the raine which God in iust and perfect measure would send vpon their repentance as he was wount vnto a people reconciled saith be glad then ye children of Sion and reioyce in the Lord your God for he hath giuen you the raine of righteousnesse and he will cause to come downe for you the raine euen the first raine and the later raine in the first moneth Moses finally expounding the promise of God when he promiseth to sende raine in due season and to Deut. 11. blesse the works of their haÌ„ds saith in the person of God I wil also giue raine vnto your land in due season the first raine and the later The first in the seâ—de time the later towards the haruest And the Apostle alluding to these like promises of God affirmeth that the husband man hath long pacience vntill he receaue the former and the later raine and this is the similitude of the Apostle behold the husband man waiteth for the pretious seede of the earth and hath long patience till be receaue the former and the later raine 2. In the similitude the second thing is the application be ye therfore patient also settle your mindes As the husband man froÌ„ seede time to haruest is patient and settleth his heart and then looketh for the fruite of his labour so must we also settle our hearts and beare the tediousnes of our times and the hardnesse of afflictions stedfastly constantly looking for the fruite of immortalitie and glorie in the haruest of the worlde and the day of the appearing of Iesus Christ And if the husbandman haue long patience for temporall fruites and commodities not being discouraged disquieted discoÌ„forted for tediousnes of labour continuance of time and