wife his house his manseruant his maidseruant his oxe his asse or any thing that is his Thereupon our blessed Sauiour in the Mat. 5. Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues but also the very desiring and lusting after them in our hearts therefore as the true expositor of the lawe of God corrupted most shamefully and horribly depraued by the Scribes Pharisies who condemned outward actions onely for sinne he saith I say vnto you whosoeuer looketh vpon a woman to lust after her hath committed adulterie already with her in his heart The holy Apostle Saint Paul disputing of the effectes of the lawe hee reckoneth this one among others that therby wee come to the knowledge Rom. 7. of sinne condemning there concupiscense for sinne saith I knew not that to lust had been sinne if the law had not said thou shalt not lust Wherein the Apostle not only confesseth lust to be sin but to be sin in the law forbidden Now least wee shoulde thinke that the Apostle had spoken it vnawares or that that speach had slipt out of his mouth before he wist it is vsuall with him to condemne lust and that fountaine of al other sinne for sin wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man albeit it raigne not in the Saints by actually committing any thing by the name Rom. 6. Rom. 7. of sinne lust which is the fountaine of all actuall euill is in like manner in the next Chapter at the least sixe times Rom. 8. called sinne In the eight Chapter about thrise the lust and concupiscence the inward affection and inclination Heb. 13. to sinne indeede is called sinne The Authour to the Hebrewes calleth it sinne which hangeth on and compasseth about Finally Saint Peter reputeth lust for sinne when he 1. Pet. 2. exhorteth men to absteine from fleshly lust not only from grosse sinnes actually committed but euen from corrupt affections and euill motions of the heart from whence all actuall sinne springeth Seeing then concupiscence and Mat. 16. lust is forbidden and condemned both in the law and also in the Gospell how may any man denie it to bee finne 2 Againe Whatsoeuer is repugnant to the lawe of God and his will is sinne Lust and concupiscence is repugnant to the law and will of God it is sinne therefore Sinne is a rebellion and repugnancie to the will of God and a transgressing of his commaundements wherefore Saint Iohn the Apostle defining sinne saith Sinne is the transgression of the law but lust and concupiscence not 1. Iohn 3. onely in the wicked but in the regenerate opposeth it selfe to the law of God and draweth men into the transgression of his will which Saint Paul affirmeth when hee crieth out that he saw a law in his members repugning Rom. 7. and withstanding the law of his minde and leading him captiue vnto sinne And that by the law of his minde against which lust being the law of his members fighteth the law of God is vnderstood he sheweth in his cōclutiō Thē I my selfe in my minde serue the law of God but in my flesh the law of sinne In which place what before he called the lawe of his minde here he calleth the law of God and what before the law of his members here he calleth the lawe of sinne If thē lust and concupiscence euen in the regenerate be contrarie and rebellious vnto the lawe of God then must it needes be euill and sinne For whatsoeuer is contrarie to Gods law is sinne 3 Moreouer concupiscence is from the flesh and not from the spirite That which commeth from the flesh is altogether euill not good therefore lust proceeding from the fleshly part of man is euill and sinne not pure and good The flesh and whatsoeuer is thereof is nothing els but euill and sinne euer striuing euer strugling against the Spirite Wherefore Saint Paul saith I knowe that in Rom. 7. Gal. 5. me that is in my flesh dwelleth no good Who setting downe the conflict and striuing of the flesh and Spirite affirmeth that the flesh coueteth and lusteth against the Spirite and the Spirite against the flesh so that the very Saints of God cannot doe the thinges which they woulde doe In the same place a little after discouering and describing Verse 9. the works of the flesh he reckoneth vp nothing that thereof commeth but sinne and wickednes The workes saith he of the flesh are manifest which are whordome enuie idolatrie wantonnes vncleannes crafte debate emulation c. There is then in the flesh nothing but sin nothing but rebelling against the Spirite nothing but euil and iniquitie Lust therefore being from the flesh cannot be but fleshly For all that is borne of the flesh is fleshly as saith our Sauiour Christ in the Gospell Hereupon then it Iohn 3. must needes follow as a resolute conclusion that seeing lust is from the flesh therefore it is sinne 4 Finally euen this place conuinceth luste and concupiscence to be euill For whatsoeuer is the proper cause and prouoker vnto sinne that same is euill and wicked But euery sinne proceedeth from the lust and concupiscence of the heart from the euill motions and corrupt affections in men which if they be not stayed euen in the Saintes of God but let raigne in our mortall members then forthwith as time place and other circumstances will suffer they bring foorth the very sinne in acte whereof the Apostle here speaketh Lust when it hath cōceaued bringeth foorth sinne Seeing all sinne and wickednes among men procedeth from lust it cannot be but it must bee euill for an euill tree cannot bring foorth good fruite nor a good tree euil fruite but as is the fruite Mat. 7. such is the tree as is the effect such is the cause as is the birth such is the conception as sinne is in nature such is lust and concupiscence from which it proceedeth For it is the euill motion and affection of the heart it is the wicked thought that riseth in our mindes it is concupiscēce and lust in our members which kindleth the flaming fire of all vngodlines and pricketh and tickleth the hearts of men to entise them to sinne Concupiscence and lust therefore is not onely the cause of sinne but euil and sinne it selfe The fathers hereunto subscribe Saint Ambrose calleth it iniquitie and affirmeth that there is a certaine delectation pleasure or desire in man repugnant to the will of God of which saith he Saint Paul speaketh I see a law in my members resisting Rom. 7. the law of my minde Saint Hillarie calleth the euils which are in vs maliciousnes by reason of the condition of originall sinne Saint Hierome saith that those first motions whereby men are solicited and moued be such as Vpon Mat. chap. 7. want not fault Saint Augustine in many places calleth the naturall lust
which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
heare not only but do also therefore he admonisheth them to be doers of the worde not hearers onely To do the worde is double 1 To doe it absolutely and perfectly so that both the heart consent and the outward A double doing of the worde life answere fully to the law of God in perfect measure To which doing God in the lawe did promise life for in the law it is said I haue giuen thee lawes statutes and ordinaunces which if thou doe thou shalt liue in Leuit. 18. them Our Sauiour in the Gospel thereunto respecting telleth the foolish lawyer who by doing would obtaine Luke 10. life that if hee would loue God with all his heart with all his soule with all his strength with all his thought Rom. 2. and his neighbour as himselfe hee should liue The Apostle shewing the Iewes which so much boasted of doing the lawe that they must perfecty fulfill the lawe if thereby they would looke to be saued saieth That not the hearers thereof but the doers of the lawe shall be iustified before God This perfect fulfilling and doing all that the law requireth is that doing which the law and Gospell mencioneth and requireth in them which by their workes hope to attaine life This no man can possibly performe for what man euer could loue God with a perfect heart with all his soule with his whole affection strength and power What man euer loued his neighbour as himselfe VVhere is he and who is he that continueth in all things that â—eue 17. are written in the law to do them VVhere is that either man or woman that neither in thought word nor worke hath broken the commaundements of God this is the obedience this is the fulfilling this is the doing which the lawe requireth which no man perfourmeth Saint Peter the Apostle therefore calleth it a yoke intollerable which neither they neither their fathers could Acts 15. beare And Saint Paul a little before to the Antiochians Acts 13. in Pisidia protesteth that by the law wee could not be saued from our sinnes because we could not perfourme it which was so weakned through the infirmitie of the flesh that it could not possibly deliuer man from sinne from death Which defect is not by nature of the law but thorowe the naturall impotency and weaknes of man which cannot doe that in perfect measure which the lawe with great exactnes requireth Saint Augustine therfore in his booke of the Spirit and letter saith very well and wisely De spiritu lit c. 19. The law is not therefore not accomplished for any fault in the law but by the fault of the wisdome of the fleshe Which fault is to be shewed and made manifest by the lawe but to be healed through grace The holy men of God therefore seeing themselues to come short of the doing of the word and lawe in this matter and manner of doing haue in the humilitie of their mindes accounted themselues as sinners and therefore haue confessed their iniquities and transgressions their sinnes and vnrighteousnes before the Lord as the Patriarches as Job Dauid Daniel the Apostles and all the Saints of God as it appeareth Seeing theÌ„ that no man is able thus to do the word there must some other kind of doing the word be by Saint Iames here required Therefore there is a doing of the word and law vnder the Gospell when Christ for vs and our saluation fulfilleth the law in perfect measure therfore Rom. 10. is called the fulfilling of the law to all that beleeue and therewith also geueth vnto his Saints as members of his body the holy Ghost the spirite of sanctification that thereby they after some measure may truely doe his will earnestly cleaue vnto his word faithfully beleeue his promises vnfeinedly loue him for his goodnes and feare him with reuerence for his mighty power And finally loue their neighbour though in great infirmitie great imperfection great weaknes This our doing of the word and fulfilling the law of God almighty God accepteth and taketh in good part for his sonnes sake who hath in all points and parts perfectly fulfilled the lawe for all those that beleeue And this our doing of Gods worde is not thereby to attaine to righteousnes with God which thing before we haue receiued by faith in Christ only but partly to testifie that by Christ we are made righteous before God and partly to shew our obedience to God therfore whose workmanship we are prepared vnto good workes that we should walke therein Such then as knowing themselues to be iustified by Ephes 2. faith in Christ before God to testifie their righteousnesse to men and their obedience to God endeuour to expresse in their deedes the hope they haue in Christ and labour in their whole life to walke worthy the calling whereunto they are called that in their conuersation they may beautifie their profession and God may in all things through them be glorified in Iesus Christ are said to be doers of Ephes 4. the word and these are the doers whom the Apostle here mentioneth Be ye doers of the worde not hearers onely And hereunto serue so many exhortations in holy Scripture whereby we are stirred and pricked forward to the practise of good workes and studie of vertue whereof the Epistles of the Apostles are full and the whole bodie as it were of the holy Scripture therewith replenished This godly endeuour according to the measure we haue receiued this studie and practise of good workes vertue prescribed this performance of obedience offered to God must shine in the Saints which as necessarie in al professorus of gods word is ioyned with the hearing therof Our Sauiour Christ ioyning the hearing and doing of Mat. 7. the word together saith That he that heareth the word doeth it is like to a wise man which buildeth his house on a rocke And shewing whom he accounteth for his brethren and his mother he saith That they are his brethern Luke 8. and mother not which heare onely but which heare and doe the will of God And to the woman which said vnto Mat. 12. Luke 11. him Happie is the wombe that bare thee and the pappes which gaue thee suck he replieth Yea rather happie are they which heare the word of God and doe it Finally when he had washed his Disciples feet mouing them to the imitation and following of his owne example in conclusion of the exhortation he shutteth vp the Iohn 13. matter in this wise If you know these things happie are you if you doe them To heare or know then the will of God and not to doe his word preuayleth nothing This knew the holy Prophets who therefore ioyned practise of the will with the hearing of the word and lawe of God as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell Reuel 1. in the Reuelation weighing and pronouncing them
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
and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and diuers 3 Finally the ends wherfore they are infflicted are diuers therefore in that respect also they may not amisse be counted diuers Some times we are afflicted to the ende we should be humbled some times we are afflicted to the ende we should be tried some times we are afflicted that in the nature of Gods blessings we may better be instructed some times we are afflicted that God may be glorified some times we are afflicted that our sinnes thereby may be remitted sometimes we are afflicted that the pride of our hearts may be repressed and sinfull desires mortified some times we are afflicted that his loue towards vs may the more liuely be expressed some times we are afflicted that thereby the world may be hated of vs sometimes we are afflicted that we may be more zealous in praier for deliuerance some times we are afflicted that we in afflictions made conformable and like the image of the sonne of God togither with him may be partakers Rom. 8. of his glorie As therefore euery thing serueth not for one purpose neither is euery medicine ordained for euery maladie so neither hath euery temptation one end wherefore it is inflicted but many ends there are of many afflictions so that in respect of their sundrie ends they are also diuers manifold partly then in respect of the manifold instruments whereby God afflicteth men partly in respect of the sundrie kinds of temptations partly in respect of the manifold ends which in afflictions god respecteth they may well be called and tearmed diuers and manifold And these are the things in this proposition the first branch of the diuision to be obserued Brethren count it exceeding ioy when you fall into diuers temptations 2 The proposition ended the confirmation which is 2. Confirmation the second thing here followeth which containeth the reasons and arguments which the Apostle vseth whie the Saints should be comforted vnder the crosse and count it exceeding ioy when they fall into diuers temptations The reasons are three 1 From honest comelines in the Saints It is comely honest and a thing decēt in the Saints paciently to haue their faith tried by afflictions of this life the faith of Gods Saints and seruants is tried the Saints therefore in afflictions must reioyce and be pacient No man doubteth but it is a comely and honest thing for Gods children paciently to suffer the triall of their saith And that afflictions make manifest triall and proofe of our faith the holy Gene. 22. Scriptures of God aboundantly teach vs. When Almightie God would haue the faith of Abraham to shine and appeare glorious vnto the world he tempted him by willing him to sacrifice his onely sonne Isaac in whom only vvas the hope of all the promises Hereby his faith vvas tried Moses vvriteth that the manifold troubles vvhich Deut. 8. the Israelites for fortie yeares suffered in the vvildernesse vvere to trie them To vvhich end God is said to send false Deut. 13. Prophets among the people thereby to trie their faith vvhether they vvould cleaue stedfastly to God Saint Paul 1. Cor. 11. thereunto subscribing affirmeth that there must be heresies among them that they which are approued may be knowen Dauid the princely Prophet speaking of the Psal 105. afflictions of Ioseph in Aegypt confesseth the end thereof to haue beene the triall of his faith When he writeth that God tried him vntill the appointed time was come for his deliuerance Zacharie prophecying of the blessings Zach. 13. which should be vpon the true seruants of God after their clensing and clearing from all idolatrie and shewing that al such as should enioy those excellent blessings notwithstanding should bee tried with manifold afflictions saith that God would bring thar third part reserued to himselfe through the fire and would fine them as siluer is fined and trie them as gold is tried Saint Peter telleth 1. Pet. 1. the Saints that they were vnder manifold temptations that the triall of their faith being much more precious then golde that perisheth though it be tried in the fire might be found to their praise honour and glorie at the comming of Iesus Christ And thus seeing the ende to be the triall of the faith of the Saints he calleth affliction 1. Pet. 4. the fierie triall Thinke it not strange dearly beloued concerning the fierie triall which is among you Wherein hauing an eie to the comparison so vsuall in scripture wherby the Saints are compared to gold and siluer who are tried by affliction as these mettels are by fire calleth affliction fierie triall The Angell willed Iohn to write to Reuel 2. the Church of Smyrna to exhort them not to feare any of the things which the diuell should lay vpon them to trie them whereby it is more cleare then the Sunne in his brightnesse at noone day That afflictions are for the triall of the faith of men they are as the touch-stone to trie gold from copper as the fornace to discerne siluer frō drosse as the sieue or fan to sift the chaffe from the wheat Wherefore as that is counterfet not true gold which beareth and abideth not the touch-stone that drosse and dregges which carieth not the fining that dust and chaffe which suffereth not the sifting so that faith which will not abide trial by affliction is weake imperfect wauering and vnseemely in any Christian Whereas then ciuill and morall vertues are then soonest tried when their obiect is present whereon they may worke as fortitude in daunger chastitie in pleasure temperance in present dainties and delicates anger when we are prouoked so the faith of Gods children is then most manifest when affliction are present to trie them And as the starres and moone shine not at noone day when the Sunne shineth in his glorious beautie so neither doe the vertues of Christians then appeare when men are in prosperitie but in the night and mist of affliction Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith and other vertues to bee made and this triall is made specially by afflictions and troubles of this life then no doubt ought the Saints paciently to suffer affliction and to count it exceeding ioy when they fall into diuers temptations in as much as the triall of their faith bringeth foorth their inward vertues and afflictions are therefore sent to make trial of the faith of Gods children and this is the first reason or argument of the confirmation lying secretly in the word triall 2 Another reason set downe manifestly is drawen from the vtilitie and profite which commeth by bearing afflictions by bearing paciently the miseries and afflictions of this life the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience
them vp to reprobate mindes as the scripture speaketh The proposition of the holy Apostle standeth still for true Let no man say when he is tempted I am tempted of God Of this matter more may be seene vpon the first Epistle of Peter 3. Chap. v. 17. Rom. 9. 18. v. Thus their errour is refuted who holde that as good motions are inspired vs from God so euill suggestions are suggested by him also so that when men steale take away by violence commit adultery do iniurie to their brethren or any such like they must not say we are moued solicited and stirred vp thereunto by God Wherefore the Apostle here in his proposition giueth them admonition Let no man say when he is tempted I am tempted of God 2 This being the proposition in the second and next place followeth the confirmation of that proposition containing the arguments and reasons why men may not say they are tempted of God which reasons are three The first reason is drawen from the nature of God God is by nature and of himselfe pure simple holy righteous good neither doth he admit the darknesse of errour or deceite neither moueth or solliciteth hee any to errour or euill he falleth not himselfe neither casteth he any into wickednesse For he being in nature good pure holy cannot be moued to commit euill neither moueth he any thereunto wherefore hee is not authour of euill temptations in men 2 That God is good holy pure innocent righteous and one that hateth sinne the Scriptures in sundry places teach vs. For first in the booke of Leuiticus not once but often it is said that the Lorde is holy and therefore the people by like example ought in like maner to be holy Leuit. 11. 20. 2. Chron. 19. Iehosaphat the King exhorted his princes rulers officers magistrates and iudges to execute iudgement and iustice without partialitie or respect had of mens persons rendering this reason because they executed the iudgement of God with whom there is no respect of persons nor any iniquitie Dauid the princely prophet telleth men that the wicked shall not stande in Gods sight because Psal 5. GOD hateth all those that committe iniquitie In an other place hee beareth this recorde of God that Psal 145. he is true in all his sayings and holy in all his workes Siracides the sonne of Sirach would not men to impute Ecclus. 15. the cause of their sinnes vnto GOD because he hateth all sinne and wickednesse of man wherefore he thus exhorteth Say not thou it is through the Lorde that I turne backe for thou oughtest not to do the thing that hee hateth and say not thou hee hath caused mee to erre for hee hath no neede of the sinfull man for the Lorde hateth all abhomination of errour and they which feare him loue it not Many mo the like places are in scripture set downe which affirme of God that he is holy righteous iust and a hater of iniquitie which all confirme this place of the Apostle who disputing of the nature of God sheweth that hee neither is tempted to euill neither tempteth any for which cause men ought not to say when they are tempted they were tempted to euill by God Satan beeing a lyer from the beginning and not continuing in the truth Iohn 8. Ephes 6. mooueth men to falshoode and errour and not God the Diuell being the prince of the wickednesse and darknesse of this world stirreth and soliciteth men therein to wickednesse and tempteth many wayes to euill and mischiefe for which cause he is called the tempter because he alwayes tempteth men to commit iniquitie and sinne Matth. 4. So doth not God who is of a pure perfect holy righteous disposition and neither himselfe is tempted neither tempteth he any to euill Whereupon the Apostle as by his first reason here sheweth that when men are tempted they must not lay the euil vpon God neither say they were tempted of God because he neither can be tempted of any to euill neither tempteth he any 2 Another reason why when men are tempted to euil they may not say they are tempted of god is drawne from the setting downe of the verie true and perfect cause of temptations The true natural proper immediate cause of temptations is our owne concupiscense therefore not God For there cannot be two or many true naturall immediate proper efficient causes of one thing Therefore seeing of temptations to euill we haue the true naturall and proper cause in our selues euen concupiscence and carnall corruption which dwelleth in vs by original deprauation we may not make God but that the cause of our temptations to euill Saint Hierome therefore against Jouinian saieth that as in good things God is the Contra Jouinian Rom. 9. doer and perfecter for it is neither in the willer neither in the runner but in GOD which sheweth mercie and helpeth that we may come vnto the ende so euill things and sinnes the seede that is in vs is the prouocation and pricker forwarde but the diuell the perfecter of all euill The chiefe and immediate cause of euill temptations is our owne corruption and concupiscense which drawing vs away from the rule of reason and the right path of the commaundementes of God entiseth vs whereof Saint James here saith euery man is tempted when he is drawne away by his own concupiscense and is enticed The similitude of entising is taken either from beasts which hunting after their pray are oftentimes intangled by the baite of the taker and pursuite of the hunter or from birdes which seeking for meate spying corne or breade crummes or vvormes or the like baite in the snare or pitfolde or among lime tvvigges or vnder the net vvhich shall ouervvhelme them are taken entised and entrapped or from the fish vvhich greedily gaping and running after the baite of the angler svvallovveth dovvne both baite and hooke and so is deceyued Euen so men through their concupiscence are drawne avvay either the sweetnesse and pleasure either the gaine and profite either the easinesse and facilitie of a thing proposed and so are entised Our owne concupiscense therefore drawing vs away and intising to euill being the naturall and proper cause of euill temptations wee may not ascribe our temptations vnto God but vnto our selues and this is the second reason why when we are tempted we may not say that wee are tempted of GOD because our owne concupiscense not God is cause of these temptations 3 By occasion of this place before hee come to the The effests of lust and concupiscense third reason he setteth downe the effects of this concupiscense the cause of euill temptations which I noted for the third thing in this discourse This he doth by a kinde of gradation or slipping from one thing to another wherof thus saieth Saint James Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death In which place he noteth first the
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
are amisse this profit and vse vve loose vvhē we heare the vvord only and doe not thereafter this vse of Gods lavve and vvord Moises commendeth vnto princes and people Deut. 7 vvho exhorting the King continually to reade and meditate in the lavve shevveth him for vvhat end he should so doe to learne to feare the Lord and not to heare and knovve alone but to keepe his commaundements This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people that they might learne to doe Deut. 31. Psal 119. and keepe the ordinances and the vvords of the lavve of God prescribed Dauid disputing of the vse and end of the lavve maketh it the reformer of our manners the directer of our pathes the line and leuell of our life and the guide of our waies to godlines Saint Paul affirmeth that all scripture is inspired from aboue and is profitable to teach 2. Tim. 3. such as are ignorant to conuince such as are repugnant to correct such as erre and wander in conuersation to instructe in righteousnes wherefore to what end to what vse to what purpose euen that thereby the man of God may be absolute perfect to euery good worke Perfectiō in righteousnes holy conuersation in life is the vse of the law and word of God As therefore the chiefe ende of sciences and humaine artes is not knowledge but action that when a thing is learned it may be put in vre and practise And as the vse and ende of morall philosophie is not to knowe only but to practise also whereunto they are vnfit which lacke experience to practise as Aristotle teacheth so the 1. lib. Ethic. c. 3. vse of Gods word which is the arte of all artes and that diuine philosophie which neither Thalis nor Pythagoras Socratet nor Plato Zeno nor Aristotle neither any other of the learned heathen haue deuised and inuēted but which we haue receiued from God himselfe is not meere knowledge to wote what to doe but practise of obedience that we may so doe in action as by hearing the word we haue learned This vse and end men then lose when they content themselues with hearing onely Which thing the Apostle here proueth by a fit similitude wherein he compareth the word of God to a glasse As the chiefe vse of the glasse is not to see our faces only but to correct our faults that there be no blemish or deformitie therein so the word of God hath this vse not to shew our selues only but to reforme our enormities that there remaine no iniquitie in vs. The word of God may well be compared to a glasse The word like a glasse Three speciall properties are in a glasse wherby the word is resembled vnto it 1 A glasse sheweth the perfecte forme of our faces with all the deformities and blemishes therein to correct them if they may be corrected So the lawe and worde of God sheweth the perfect face and fashion of sinne in vs that so farre forth as natural infimitie permitteth all blemishes may be amended for which cause Saint Paul saith that thereby we come to see sinne and by the lawe haue knowledge thereof because by the lawe is the knowledge of sinne that then being knowen we might by grace reforme Rom. 3. it 2 The glasse sheweth their owne faces which looke thereinto and not the faces of others that they might be carefull to wipe away their owne blemish and dyrty spots and not be curious in clearing of others So the lawe sheweth euery one that loketh thereinto his owne sinnes cheifely not the sinnes of his brethren so much that euerie one should be carefull of his owne life and not be too curious in the liues of others Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of Psal 14. Psal 25. Psal 86 God that he him selfe might walke therein and be reformed as in his psalmes many waies it appeareth and the Apostle exhorting all men to make triall of themselues by the word not only at the receauing of Sacraments but otherwise 1. Cor. 11 by the ministerie of the word for the proofe of their faith woulde not haue them as busie in the liues of others but as carefull of their owne to mend themselues Let euerie one examine him selfe and so let him eate of this bread and drinke of this cup And againe proue your 2. Cor. 13. selues whether you are in faith examine your selues know you not that Christ dwelleth in you except ye be reprobates the word must teach vs to see our selues and our owne infirmities and endeuour to reforme our owne blemishes of sinne and not to be curious in them searching into the liues of others before our owne be throughly reformed 3 The glasse sheweth vs our blemishes which seene we hate and with mislike wipe them away so the worde of God sheweth vs the deformitie of sinne which sinne must be hated of vs thus Gods word taught Dauid to hate his owne waies and Marie Magdalen to loth here former life This maketh the Saints of God to hare the very garments defiled with the flesh and conceyue mislike against those sinnes wherevnto in times past they were giuen These things being so the Apostle compareth the word of God to a glasse Of which comparison there are two partes or members 1 They which looke into the worde of God without endeuour or yet desire to reforme their liues thereby are like such as looke into a glasse to see themselues but not to reforme their faults or blemishes of life as soone as they are gone they forget what fashion they were of thus their peering pooring and peeping into the glasse profiteth nothing as good neuer a whit as neuer the better The looking or hearing of hypocrites is like the vaine looking into glasses of fooles Fooles looke into glasses to see themselues but not to correct any thing amisse in them so hypocrites heare the worde of God and looke into his will to see it but not to correct their maners thereby Fooles looking into glasses with perswasion of themselues that they are faire when they are deformed come therehence as wise as they went and hypocrites thinking themselues righteous when they are wicked come as wise from a Sermon as they went thither As fooles looking into glasses see not that therein that which is indeede the right side is the left and the left the right and so thinke all is well So hypocrites seeing not by the worde their disordered liues that all things are topsie turuie in them perswade themselues all is well inough and so are not profited As fooles looking into glasses thinke they see a face in deede when they see but the reflexe or turning backe of a face therefore they coll they kisse they fall in loue oftentimes with the face seene in the glasse as Nareissus did with his owne face when he behelde himselfe in the water so
no flesh and the chiefe knowledge of sinne come by the morall lawe then doe not the woorkes of the morall lawe iustifie more then the workes of the ceremoniall lawe of God 3 That lawe whose workes Saint Paul excludeth from being meanes of mans iustification causeth wrath Rom. 4. as in the same disputation is auouched but to cause wrath is not proper to the ceremonies of the law which were rather giuen to reconcile the people to God but to the morall lawe which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions Therefore not onely not the ceremonies but neither the morall workes of the law do iustifie vs before God 4 Finally S. Paul to the Church of Galatia handeling the same argument and question of iustification Gal. 3. and therin prouing that vve art not iustified by the works of the lavve he reasoneth from contraries by the lavve vve are held accursed therefore thereby vvee are not saued and iustified His antecedent or former proposition he proueth by the lavve it selfe vvherein it is thus vvritten Cursed is euery one that continueth not in all Deut. 27. things that are vvritten in the lavv to do them Novv this curse is not so much vnderstood of the breach of the ceremonies as of the moral precepts to the transgression vvhereof from 15. verse to 26. verse setting dovvne seuerall curses as against idolatry disobedience of children to their parents remouing of land markes vvhereunder he condemneth all iniuries and extortions not counselling and helping our neighbour hindering the right of the straunger fatherlesse and vvidovv incest buggerie priuy hurt briberie 36. verse he concludeth Cursed saith he is euerie one that abideth not in all things that are vvritten in this booke to do them Citing therefore that place in the matter question of iustification vvhich he applieth to faith altogether taketh frō works speaketh not of the ceremonies of the lavv only but of the moral precepts also so of all the vvorks of the lavv vvhich both in vvhole and in part are denied to iustifie vs before God Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles began about circumcision vvhich the Ievves vvould haue annexed to faith the Gospel as necessarie to euery one which should be saued as appeareth yet the Apostle rising from the part to the vvhole from circumcision to all the lavve of Moises excludeth not only circumcision but all the vvorkes of the lavve from iustifying vs before God It follovveth not therefore because faith and vvorks are both in gods Saints togither therfore they haue the same effect namely to iustifie before God For albeeit man hath at once feete handes eares and eyes yet followeth not that they serue to one vse but to seuerall the feete to walke the handes to touch the eares to heare the eyes to see so albeit in the Saints there is both faith and good workes yet by faith not by workes are we saued and iustified before GOD. In the Sunne there are together both heate and light yet is not the light but the heate and influence cause of the bringing foorth of earthly creatures and fruites of the ground and by the light not by the heate it shineth vnto men In the Element of water naturally there is moysture ioyned with colde yet to purge and wash is proper to the moysture not to the colde to coole proper to the coldnesse rather then to the moysture So in like manner albeit fayth and good woorkes bee in the Saints at once yet are men iustified by faith and beleefe not by woorkes which in deede are not good but in as much as we are iustified by faith in Christ from whence as fruites from a tree they spring vnto men and are manifest to the worlde by order and consideration faith going before as the cause gendering good woorkes as effects in the Saints of God To applie iustification to workes as well as to faith is a deceit and fallacie from the accident in applying that to one which is proper to another because both are ioyned together Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth whereof he giueth the theefe for exemple and the woman to whom Christ said thy sins are forgiuē thee thy faith hath made thee whole Origen in Rom. 3. Now that we say faith and workes are ioyned together so inseparablie as that faith without workes is dead according to this infallible doctrine in them which are alreadie iustified it is true not simplie For in men to be iustified they are not for in them first faith is whereby they are iustified and afterwardes good workes follow In the poore publican there were no good works Luke 18. but faith was in him whereby moued he hūbled himselfe said O God be merciful vnto me a sinner so destitute of workes he departed iustified The theefe who through Luke 23. faith intreated our Sauiour Christ that he would remember him when he came to his kingdome thereby was iustified yet had no good workes apparant with his faith Faith therefore in men to be iustified is without workes but being once iustified workes as soone as occasion is ministred shew themselues in the Saints of God according to this doctrine Truely therefore saith Saint Augustine When the Apostle saith wee suppose or conclude Defide operibus c. 14. that a man is iustified by faith without the works of the lawe he doeth it not that men professing and obteining faith should despise the workes of righteousnes but that euery man might know that by faith he may be iustified And writing to Sixtus the priest he saith The Saints haue Epist 105. Sixto good works in as much as they are iustified but to bee made righteous they haue none To Honoratus hee speaketh in like manner Good Epist 120. Honorato workes beginne after that we are iustified but we are not therefore iustified because good works went before iustificatiō Thus must we wisely distinguish times and persons the time before iustification when faith is alone from the time when we are iustified at what time faith and workes are ioyned together The persons to be iustified in whom faith only is required fom these which are iustified already in whom besides faith good workes must also shine and flourish For they together with faith receaue also the holy Ghost and Spirite of sanctification as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes 1. 13. recordeth to haue hapned the Centurion and Saint Paul auoucheth to the churches of Galatia Rome Ephesus to his Scholer Titus And this spirit receaued with our iustification is not idle but worketh so in the saints as that he draweth them from sinne and pricketh them forward to al good works that they may be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and
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
to flesh lines bodily vncleānes for which causes adultery is oftē set downe as the effect of excesse and this wantonnes as the ofspring of pleasure before condemned as Saint Augustine Augustine Ambrose Hierom. and Saint Ambrose vpon the cited place to the Romans haue obserued and Saint Ierome subscribeth to the same The bellie boyling with wine fometh out filthines Saint Ambrose citing the wordes of Paul to the Church of Sup. 5. Ephes Ephesus be not dronken with wine wherein is excesse writeth in this wise Where is dronkennes there is excesse and luxuriousnesse excesse and luxuriousnesse prouoketh to carnall filthines Salomon the wise man searching and seeking out the Pro. 23 effects of dronkennes deliciousnes of life noteth these two specially Looking vpon strange flesh which is lusting after women vnlawfullie and the speaking of lewd things which is rebaldrie The Prophet reckoning vp the euils and sinnes of Sodome and the cause of that vnnaturall Ezech. 16. lust which burned in their bowels like fire noteth vnto vs their fulnes of bread which was their riotousnesse and delicious life and their slouth and idlenes whereunto they were geuen to haue beene the principall causes of that horrible vncleannes And the practise of Gen. 19. Lot otherwise a man most righteous who after hee was made dronken by his daughters committed incest with Iudith 13 ech of them And Holofernes the Captaine general ouer the armie of the Assyrians then only tempteth the chastitie of Iudith when before he was dronken Seeing therefore this wantonnes is the effect as it were of pleasure of dronkennes and deliciousnes of life therefore in the second place it is added to shew the sensualitie of the wicked here condemned To which their wantonnes as they are too prone by naturall inclination so haue they many prickes and prouokements as filthie songes and sonnets which by their eares passe on to their hearts laughter merimentes iesting which are not comely immodest and vnchast musicke whereby the adulterous heartes of men and women are set on fire and inflamed dalliance toying iesture not conuenient filthie speach and talke the verie instrument of this wickednes whereby chastytie is assaulted continencie inuaded honistie corrupted al filthynes determined To this wantonnes rich men giuing them selues and thereby caried headlong to all manner vngodlines are therefore in this place reproued and it is set downe as the second thing wherein the sensuallytie of prophane persons consisteth which is the seconde sinne for which destrution and finall callamitie is threatened againste them 3 Of their sensualytie the laste and third branch is that they nourished their heartes as in the day of slaughter Whereby their continual studie to banquet and make merie is noted that their whole life might be as it were a continual day of feasting by which they grew as fatte as porke or brawne for satan the deuill to feade on in the day of iudgmente The Hebrues call the daies of feasting the daies of slaughter Because at great feastes there is great killyng great slaughter Calues from the stalle sheepe from the folde oxen from the pasture kyddes from the goates lambes from the ewes deere from the forreste bucke from the chase fish from the sea foule from the fenne birdes from the aire capons from the coope fesant from the woode partrige from the couie rabbet from the warrant and infinite the like are then slayne to bee deuoured so that the daies of feasting may welbe called the dayes of slaughter The prophet Isay speaking of the day of Israels destruction by Nabuchodonosour King of Babilon wherein Isay 22. the people gaue them selues to feasting and banquetting saith in that day did the Lorde call to weaping and mourning to baldenes and sackcloth and beholde ioye and gladnes slaying oxen and killing sheepe eating flesh and drinking wine shewing that in the daies of feasting there was slaughter and killing Whereunto the Apostle Saint James in this place hauing regarde painting out the insaciable desire and studie in the wicked rich men continually to feade and fatten them selues by banquetting feasting saith that they nouriched them selues as to the day of slaughter preparing themselues day by day to feasting and banquetting though it be with the hurt neede and hungerstaruing of the poore people of the land For like fault may not we geue like iudgement pronounce like sentence of condemnation against the riche men of these daies Did not they in the great famine of the land wherewith the poor were miserably pinched sit eating Anno 1586. and drinking feading themselues and feasting banquetting and surfetting wherby they euen nourished their harts as in the day of slaughter and therfore must needs heare the thundering threatning of the Apostle Goe to now ye rich men weepe and howle for the miseries which shall come vpon you c. You liue in pleasure and wantonnes you nourish your hearts as in the day of slaughter you feast your selues with the goods of the poore you pamper vp your selues with the penurie of your brethren you fare deliciouslie euery day by pinching of the needy Goe to now therefore weepe and howle for the miseries which shall come vpon you Your neighboures sterue they pearish with hunger with whom you haue to doe the distressed with famine die in your streetes and yet you prolong your feasting and banquetting continually weepe therefore and howle for the miseries which shall come vpon you who liue in pleasure on the earth who geue your selues to wantonnes and carnal lusts you nourish your hearts as in the day of slaughter geuing your selues to daily banquerting and feeding your selues full much like vnto fedde beastes prepared for the slaughter Albeit there be some couetous rich men so farre from pampering vp themselues in this manner as that they cannot affoorde themselues a good dinner or supper once in a quarter and that for very miserablenes and insaciable couetousnes of their mindes which thing is one of the vexations vnder the sunne spoken of by king Salomon Eccles. 6. in his preacher When men haue riches but yet not a liberall heart to vse them for their comfort who therefore may well be compared to Tantalus king of Phrygia whom poets faine for disclosing the councel of the gods to be tormented in hell with apples ouer his head which as he reached for them departed and went vp higher and water vnder him whereunto when he stouped it flowed away so that he could neither eate nor drinke in his torments yet because for the most part these braunches of sensualitie are commonly in the prophane men of the world therefore he reproueth it as a thing incident to that condition of men And this is the seconde euill for which the Apostle denounceth this fearefull iudgement and vtter destruction against them The third sinne and euill for which these men are 3. Euil or sinne in the couetous mē subiect to this iudgement is their crueltie
dwell in our mindes then shall God himselfe draw neere in louing fauour vnto vs and ouershadowe vs with the presence aâ— brightnes of his countenance then shall we be one in tâ—â— God and God with vs then shall hee dwell reâ—â— affliâ—â— with vs Mala. 4. for euer Which thing he geue and graunt vnto vs who hath not spared his only sonne for vs EueÌ„ god the father to whom with the sonne and the holy Ghost one one God in glorious trinitie bee praise dominion and maiestie now and for euer Amen Iames Chap. 4. verses 9. 10. Sermon 20. Verse 9 Suffer afflictions and sorrowe ye and weepe let your laughter be turned into mourning and your ioy into heauines 10 Caste downe your selues before the Lord and he will lift you vp THese wordes conteine the thirde part and place of this 4. Chapter which is touching The thirde place â—â— part of the Chapter our humiliation and humbling our selues before God which coÌ„sisteth in two things as here by the Apostle is set downe Namely 1. In chastising our selues throgh repentance and mortification of life wherein are two things to be obserued of vs. 1. What he commaundeth To suffer affliction 2 How it is to be done 1. Sorrowing 2. Weeping 3. Turning laughter into mourning 4. Ioy into heauines 2. In casting downe and prostrating our selues before the Lord wherein two things are to be noted 1. What hee commaundeth To prostrate our selues before God 2. Why That God may exalt vs. Now concerning this place it is the doctrine of humiliation and humbling our selues before God for the iniquities and sinnes by vs dayly against him committed Wherein the Apostle opposeth to the former vices in man things contrarie to their wantonnes and pleasures the afflicting and humiliating of themselues to their pride and arrogancie Christian modestie to their carnal delights lasciuious and lewde mirth he setteth down vnfained sorow and griefe whereby their repentance might be shewed whereunto these two verses serue Suffer affliction sorrowe and weepe c. wherin two things are to be considered 1. The chastising of our selues 2. And our casting downe our selues before God 1 Touching the chastising of our selues therin two things may bee obserued 1. what hee commaundeth 2 how the same is to be perfourmed The precept Suffer afflictions which is not an exhortatioÌ„ to patience in trouble wherof afterward c. 5. 7. but to chastise and afflict our selues by true repentance and mortification of our liues suffer affliction be you afflicted afflict your selues by true repentance before the Lord. Which exhortation is right necessarie because the whole life of worldly carnally minded men whose happines is in pleasure lust delights of the flesh is altogether spent in riot wantonnes banquetting iollitie laughter miâ—th and wicked reioising wherin men drowned forget neglect their duetie vnto God neither remember they the iudgements of god and his heauie wrath which therfore hangeth ouer them as the storie of the first world in the daies of Noe declareth Wherein they were geuen to eating to drinking to riotousnes to wantonnes and all Gen. 7. pleasures of the flesh vntill such time as the floud came vpon them and destroyed them And the example of Sodom confirmeth in the dayes of Lot whereof the Gen. 19. men and the women with al the people gaue themselues whollie to the satisfying and fulfilling of al the lustes and desires of the flesh and excesse of their liues till the Lord rained fire and brimston vpon them from heauen and miserablie destroyed them Which negligence rising from the plentie and prosperitie of worldly thinges almighty GOD foreseeing gaue charge thereof vnto Israel his people that when they came into the land of Canaan where they shoulde Deut. 6. 8. possesse great and goodly Cities which they builded not houses replenished with all manner of goods which houses they filled not welles digged which they digged not vineyardes which they planted not When they had eateÌ„ and droken and were full abounding and flourishing in all worldly prosperitie they should take heede least they forgat the Lord who had geuen them all these thinges Seeing then prosperitie and worldly wealth seeing carnall delightes and fleshly pleasures make vs stubborne forgetfull and negligent in our dueties to God is it not necessarie that we be often admonished and earnestlie exhorted thus to chastise our selues by repentance true mortification least we be carried away with the sway of earthly things vnto finall destruction Which when our Apostle Saint James had considered as hauing care of our soules health exhorting vs to true humiliation and chastising of our selues saith Suffer affliction or be chastised and sorowe and weepe that therby our repentance which is to saluation not to be repented of might be witnessed Will we liue for euer then 2. Cor. 7. 2. Tim. 2 must we die here by repentance and mortification to sinne Will we obteine eternall rest then in this life must 1. Pâ—t 1 we be afflicted Wil we reioyce with ioy vnspeakeable and glorious then must we here sorowe for a season Will we haue mirth without end then must wee lament our iniquities in the bodie that our soules may liue in heauen for euermore with God They which haue their pleasure in this world shall surely haue their paine in the world to come as Abraham witnessed to the rich glutton in the Gospell they which are here full shall there want they which here laugh shall Luke 16 Luke 6 there weepe waile and lamente they that liue in pleasure vpon the earth shal suffer punishment and torments in the world to come vnlesse here they mortifie theÌ„selues and be chastised through repentance let vs there fore be admonished by the Apostle let vs holde fast the exhortation of S. Iames Suffer afflictions The afflictions which here we are exhorted to suffer What is affliction here are nothing els but the conceauing of griefe for sinne true and vnfeined repentance for the life past the chastising of our selues by fasting watching praying and such like before the Lord the true mortification of our earthlie members and the subduing of all carnall desires in our selues that thereby we may bee truely humbled before God This affliction holy Dauid suffered thus did he chastise himselfe thus was he afflicted before the Lord when he washed his couch with his teares in the night season Psal 6. Psal 35. and watered his bed with weeping when in the sicknesse of his enemies he humbled himselfe with fasting and his prayer was turned into his bosome when his iniquities Psal 38. 102. 9. were gone ouer his head and as a weightie burthen they were too heauie for him to beare when his wounds were putrified and corrupt because of his foolishnes when he was bowed and crooked very sore when he went mourning all the day long when his reines were full of burning and nothing sound in his flesh when he was weakened very much
greatly broken when he roared for very griefe of his heart Daniel the holy Saint and man of God in like manner Dan. 9. afflicted and chastised himselfe with sackcloth fasting and ashes for his owne sinnes and the sinnes of the people Thus haue the Saints of God done thus must all they doe which feare God by true repentance of their heartes and true mortification of their liues chastise themselues which is the suffering of affliction which the Apostle here teacheth Suffer afflictions This place nothing fauoureth their heresie which holde that they ought to beate themselues with scourges Iesuites and Papists for that it did more put away sinne then any confession Which their doating follie they compared with martyrdome Of which sect of heretiques Alphonsus speaketh Who because they scourged themselues were called Flagellarij or Flagellantes se beating themselues Alphonsus de Castro lib. 2. cont heresis Whose heresie hath patronage neither in the olde nor in the newe testament neither of man nor woman in all the whole Scripture commended Neither must it foster the foolish opinion of wicked Iesuites and popish persons who for vaine-glorie for opinion of desert and merite at the hand of God at certaine times scourge and beate themselues in like maner But of that popish practise we haue no example either of holy Patriarch Prince or Prophet either of blessed Apostle Euangelist or Martyr neither of man woman or saint whatsoeuer in Scripture mentioned neither any commaundement counsell or exhortation either in the olde or in the new testament neither from God Christ the Prophets or Apostles of Iesus Christ neither finde we any iote title sillable in all the worde of God therefore is that practise as drawen from heretiques condemned and disallowed Here the chastising of our selues the suffering of affliction by the Apostle specified is the vnfained repentaunce of our hearts for sinnes coÌ„mitted our true humiliation before God for the same which S. Iames here commendeth vnto vs suffer affliction 2. The way whereby this our humbling and chastising of our selues is performed is also here expressed and it is in foure thinges which are as signes and tokens of the true chastening of our selues before God 1 Men shewe their chastising in their sorrowe and heauines of heart which is not the least token of afflicting Signes of this outward affliction our selues and of our suffering affliction prescribed by the Apostle which is the inseperable companion of our true repentance before God This sorrowing and heauines of our heartes is that contrite spirite that humbled and broken heart which Psal 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God Which sorrowe Saint Paul commendeth euen that sorow which leadeth to repentance not to be repented of I now reioyce saith hee not that you sorrowed but that you 1. Cor. 5. sorrowed to repentance This godly sorrow Saint Paul required in the Corinthians for that they had tollerated the incestuous adulterer ye are puft vp and haue not rather sorrowed that he that hath done this deed might be put from among you This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God and thereby shewe their afflicting and chastising of themselues before him Thus holy Dauid by vnfeyned sorrowe for his sinnes committed shewed himselfe humbled and afflicted before God as both in the storie and in his Psalme of lamentable repentance is affirmed Manasses 2. Kin. 12. Psal 51. 2. Chron. 33. hauing done manie things agaynst God to despite the Lorde withall being caried away into captiuitie humbled himselfe and afflicted himselfe by repentance which in his sorrow and griefe he conceyued appeared Marie Magdalen chastising and afflicting herselfe for sinne by repentance gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue conceyued euen in the presence of Iesus Christ Saint Peter hauing denied his maister shewed himselfe to haue bene Mat. 26. therefore chastened in conceiuing such great griefe and heauines of heart as forced him to go out of the iudgement hall which was the house of the high priest and to weepe bittetly Thus the holy men of god calling to remembrance their iniquities and sinnes againg God committed and therfore afflicting themselues by repentance before the Lord begin their afflicting and chastising them selues with sorow And this sorow bewraieth it selfe partly in hanging downe of the heade in the casting downe of the countenance partly in outwart behauiour and gesture of the bodie partly in our speeches and words which are the witnesses of our affections and giue testimonie of our heartie sorrowe And this is the first thing wherein the chastising and afflicting our selues appeareth 2 As the chastising and afflicting of our selues consisteth in sorow and griefe conceiued for sinne so doth it in like maner appeare in our weeping and lamenting for the same vvhen we povvre out teares before God in token of our vnfeigned repentaunce vnto him VVhich thing must not be counted altogether effeminate and such as becommeth women onely but it is euen in the best men and most holy Saintes of God a thing commendable and highly to be praysed being ioyned with true faith in Iesus Christ For which cause Dauid the princely Prophet and holy man of God vvas not ashamed to confesse that in signe of his chastising of himselfe Psal 6. by true repentaunce hee wette his bedde and watered his couse with teares VVhen the booke of the lawe of God was founde and brought to Iosiah the godly and vertuous prince and he thereby had perceyued howe greatly the people 4. King 22. had offended in signe of his humilitie and chastising of himselfe with true repentaunce he wept before the Lord. The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce therein hee requireth Ioel. 2. weeping Turne saith hee vnto the Lord with weeping fasting and mourning The Prophets calling the people to repentaunce haue exhorted them to mourne weepe before the Lorde Saint Peter for feare of the Iewes hauing denied and for sworne his master Christ at the looking backe of Christ he remembred himselfe he repented Mat. 26. him of his sinne his heart melted and rent in peeces as it were for sorrowe and to testifie his humiliating of himselfe for the sinne committed he went out and vvept bitterly To this purpose therefore this Apostle exhorting the Saints to suffer affliction to chastice themselues by vnfeigned repentaunce shevving the vvay and manner hovve it must be done teacheth that it must bee in sorrovv and vveeping Herehence then vve see vvhat the true vse of vveeping is and for vvhat cause vve may vveepe lavvfully to vtter the sorrovv of our hearts to testifie our true repentance to God to vvitnesse our afflicting of our selues for our sinnes agaynst God committed vve are exhorted Why the saiâ—â— may weepe to vveepe Saint Augustine that graue and reuerend