darkenesse but waxeth pale in the light for as Isidorus saith in the night it shineth like fire but in the day time looketh pale like gold So in the night of aduersity the vertues of Gods children shine most cleere which when men are in prosperity are obscured and couered The godly then count it exceeding ioy when they fall into diuers temptations knowing that afflictions are therefore sent of God for the triall of their faith and this is the first reason of the confirmation taken from the profite of affliction Knowing that the triall of your faith bringeth forth patience Heere is now the second profite that commeth of affliction The second profite of Afflictions namely patience the beauty foundation and crowne of all other vertues A vertue saith Tertullian which hath such a preheminence in the ranke of vertues Tertul. that without it no man can fulfill any precept The praise of patience or doe any worke acceptable vnto God as contrarywise impatience is the mother of all finnes and euery vice may bee ascribed to impatiencie God himselfe is vnto vs a daily example of patience From the example of God the Father which maketh his Sunne to arise vpon the iust and vniust and bestoweth innumerable benefites vpon vnthankefull men and such as fight against him and maketh as though hee saw not the sinne of men Wis 11.20 because they should amend And the same Sonne of God Of Christ shewed his wonderfull patience at his Conception Natiuity Death and Passion hee cured his enemies hee washed the traitors feete and gaue him a kisse Esay 53.7 Hee was led as a sheep to the slaughter and as a sheepe dumbe before the Shearer so opened not hee his mouth When hee was reuiled 1. Pet. 2.23 hee reuiled not againe when hee suffered hee threatned not but committed it to him that iudgeth righteously The faith and patience of Abraham was proued by many and hard peregrinations Of the faithfull by domesticall broyles by the sacrificing of his onely sonne The patience of Esay was proued being cut asunder with a saw Of Ieremy by imprisonements captiuity and stoning Of Micheas by reproches and buffeting Of Elias by the terrible threatnings of Kings in the Desart and of famine Of Iob by his plagues of body and losse of all his temporall goods And to conclude with Saint Paul Heb. 11.25 they chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Who now would not embrace this noble vertue who would not aspire to such a treasure But with what Simile should I delineate this noble vertue vnto you Simile Let vs compare it with the purest mettall Patience is like vnto pure gold and that in three respects First Patience compared vnto gold in regard of the soliditie of it for nothing is more solide and compact then gold for being put into the fire it neither cuaporateth or is diminished in the weight or consumed but when through the violence of heat it is dissolued if it haue any admixtion of impurity it is cleansed and becommeth more bright So the patient man hath such soliditie of minde that being put into the fire of tribulation doth neither euaporate through anger and impatiency neither is diminished in the weight of vertue through diffidence and distrust or consumed through pusillanimity or faint-heartednesse but is made the more pure and shineth the more bright in vertue 1. Pet. 1.6 Though now for a season yee bee in heauinesse through manifold temptations that the triall of your faith being much more precious then gold that perisheth though it bee tried with fire might be found to your praise and honour and glory at the appearing of Iesus Christ Secondly in regard of the ductibility thereof in working for gold is so ductible that betwixt the Anuile and hammer without any diuision or interruption of parts it is dilated and extenuated into most thin plates So the patient minde resisteth not persecution but is so flexible that it is not broken through inconstancy not diuided of his persecutor through wrath but is dilated into charitie through patience So were the holy Martyrs when they prayed for their persecutors Thirdly in regard of the tranquility thereof For nothing among mettals in working maketh lesse noise for being stricken it soundeth not as doth brasse and yron So the true patient minde resoundeth not in murmuring cursing rayling or scolding against a contumacious tongue after the example of Christ Who when hee was reuiled 1. Pet. 2.23 reuiled not againe when hee suffered hee threatned not but committed it to him that iudgeth righteously Such also was the patience of the blessed Martyrs which being scourged and buffeted of their persecutors answered not againe nor resisted through impatiency if then wee will retaine this noble vertue wee must in these properties resemble the pure gold Contrariwise the deuill himselfe is the perswader and authour to impatience for not able to suffer that God had made all things subiect vnto man through enuy deceiued he our first parents discontented with their estate which brought all misery to them and their posterity Cain Gen. 4. not able patiently to beare the felicity of Abel oppressed and slew him The Israelites alwaies sinned through impatience The want of patience was the cause that they rose vp against Moses and Aaron yea against the Lord himselfe The Iewes and Gentiles persecuted the Apostles and Martyrs because they could not patiently endure their preachings and reprehensions Here brethren wee see that patience and suffering of aduersity None a perfect Christian without patience is so necessary vnto a Christian man that without it hee can indeed bee no perfect Christian For against the fiery darts of the deuill through innumerable snares through infinite assaults wee must passe through and endure to the end before wee come to our heauenly Country vnlesse therefore wee bee armed with a strong and constant patience wee shall often faint before wee come to the midst of our course Heb. 10.36 Nulla anceps luctamen init virtute sine ista Virtas nam vidua est quam non patientia firmat Prudentius therefore saith the Apostle Yee haue need of patience that when yee haue done the will of God yee might receiue the promise No vertue may endure conflict if Patience bee away For vertue like a Widdow goes where Patience doth not stay As wel saith the Christian Poet Prudentius This is the true patience which is not ouercome with any aduersity and is exercised chiefly in suffering three things which are Oris opprobria corporis flagella damna temporalia the reproches of mens mouthes Patience exercised chiefly in three things the stripes of body temporall losses into which a certaine Schoole-man reduceth all aduersity which the true patience must vanquish First it is not ouercome with opprobrious speeches for commonly the wicked are wont to load the
wheate againe Typha a kinde of wilde corne but typham or chaffe onely which in the nature of things is very admirable seeing it is a Maxime in Philosophy Omne agens sibi simile generare euery agent ingendreth his like So it chanceth vnto them in whose hearts if the word of God be sowne it bringeth not forth the frnite of this seed but chaffe or Typham that is not the fruit of godlinesse but the chaffe of vanity Now that this word of God may be vnto vs the sweete sauour of life vnto life 2. Cor. 2. the Apostle teacheth heere how wee must prepare the ground of our hearts euen by casting out the noysome weeds of vices which hinder the fruitfull and happy haruest of the seed of the word and heere hee nameth two filthinesse or vncleanesse and malice because they defile and perturbe the minde that wee cannot hearken nor be obedient to the word of God By vncleanesse he vnderstandeth all impurity which springeth of gluttony Siouth begetteth lust gluttony bringeth it forth drunkennesse fornication incest adultery and such like which spring of fleshly lust as a Father very truely saith libidinem torpor gignit gula parit quid miri igitur filiam parentes sequi Slouth begetteth lust gluttony bringeth it forth what maruell then if the daughter doth follow her parents Math. 5.19 Out of the heart saith our Sauiour proceed euill thoughts murthers adulteries fornications thefts false testimonies slanders c. And the Apostle Paul would haue all Christians to bee free from all vncleanesse as for fornication and vncleanesse Ephe. 5. Augustine let them not be once named among you Vbi carnis immunditia ibi habitatio diaboli qui maximè inquinato corpore gaudet saith Augustine The deuill dwelleth with vncleanesse of the flesh who most delighteth in a polluted body For wisedome cannot enter into a wicked heart Wisd 1. nor dwell in a body sub ect vnto sinne And this not onely the sacred Scripture forbidded but also humane wisedome In hoc saith Seneca nos amplectuntur vt strangulent non aliter igitur quam latrunculâ— viatoribus insidiantes eosque seducentes ac perimentes declinandae sunt Pleasures embrace that they may strangle vs which as thieues that lie in wait that they may seduce and kill trauellers wee should auoid And surely the counsell herein Scip. Afri counsell that Scipio Africanus in Liuie gaue to King Masinissa is excellent Vince animum caue ne deformes multa bona vitio vno tot meritorum gratiam maiore culpa quam causa culpae est corrumpas Vanquish thy minde and take heed thou do not deforme many good gifts with one vice and corrupt the beauty of 〈◊〉 many deserts with a greater fault then the cause of the fault is Which a man should the easier do if he wold consider the vilenes filthines shortnes and end of this vice the long shame and the short time and how perhaps the pleasure of a short minute shall be punished with the repentance of many yeares and peraduenture with euerlasting damnation Seeing then that the Wisedome of God cannot rest in polluted and vncleane hearts O let vs cleanse and purge our hearts of all vncleane and polluting sins that the soule-sauing word of God may enter and dwell heerein The second vice heere noted is maliciousnesse Maliciousnesse what which Augustine defineth to be nocendi amor the loue of doing hurt Saint Ambrose to bee mentis deprauatio a deprauatioÌ„ of the minde And Cicero versuta fallax ratio nocendi A subtile and deceitfull kind of hurting all which commeth to one sense The minde then must first be puâ—â—â—ed of all malice before the heauenly seed of the word can take any roote in our hearts that is our hearts must bee sweeped cleane from enuy hatred desire of reuenge and wishing euill to our neighbour for our hearts cannot bee capable of them both neither can the light of Gods Spirit dwell together with the darkenesse of these vices This pestilent vice alwaies accompanieth vertue glory and prosperity Vulgus liuor in plateis habitant sic vt mala fere omnia saith that famous Orator The common people and enuy dwell together in the streetes as for the most part doth all wickednesse And there are certaine effectuall remedies to quench malice and enuy Sed morbo ipso peiora but worse then the disease it selfe The remedies of enuy are worse theÌ„ entry it selfe Misery and an Infamous life Of the one sprang this prouerbe miseriam solam inuidia carere that miserie alone wants enuy and to the other pertained this of Socrates who when Alcibiades demanded on a time of him by what meanes hee might auoide enuy and malice answered Viue vt Thersites Thersites a filthy and base pesant cuius vitam si nescires in Homerica leges Iliade Liue as Thersites did whose life if thou knowest not thou maist reade in Homers Iliados a scossing and a perfect Socraticall answere For it is no wise part to forsake vertue that thou maist auoide enuy and better it is to bee noble Achilles with enuie then base Thersites without it Achilles a noble and valiant Captaine And very aptly hee calleth it Superfluity of maliciousnesse a metaphor taken of a stomack surcharged with meates or drinkes which laboureth to cast out Omne superuacuum pleno de pectore tollit So when it once aboundeth in the heart it is cast forth at the mouth in cursed speeches And this brethren is the cause that among so many which all their life long haue frequented the hearing of Sermons that they are nothing bettered thereby because they come with hearts laden with all filthinesse and superfluity of maliciousnesse which they should first vngorge How many are there among vs of whom we may complaine as the Prophet did once The word of God is to them at a reproach they haue no delight therein For what haue wee profited I meane the greatest number by so many Sermons so many cryings out Who hath forsaken his wicked custome of blaspheming swearing backbiting cursing deceit or vsury Who hath cast off his hatred contention desire of reuenge Who hath cast off his vnchaste loue Surely with horrour of minde I speake it I may say with Saint Augustine it seemeth vnto mee by so many admonitions Nos non alium referre fructum quam vt Dei aduersus eos causam in extremo iuditio tueatur that wee reape no other fruit then to defend the equity of Gods iustice in condemning them at the last iudgement So that the Preacher may say with the Prophet Esay 49. I haue laboured in vaine I haue spent my strength in vaine but my iudgement is with the Lord and my worke with God The Apostle alludeth here to the parable of our Sauiour Iesus Christ The seed is the word of God whereof some fell by the way side some among thornes some on stony ground and some on good ground
the manifold vices committed by the tongue but because it would be too tedious to recite all Three kinde of tongues I will insist but vpon three kinde of tongues which are most common and pernicious in the world Lingua serpentina vel venenosa the Serpentine or poysoned tongue and Lingua dolosa the deceitfull tongue Lingua mendax the lying tongue The first of these is the backbiting tongue which is in enuious wretches heereof the Prophet speaketh They haue sharpened their tongues like a Serpent Adders poyson is vnder their lips And of this hatesome vice of detraction or back-biting I will say three things 1 How many waies it is committed 2 How grieuous a sinne it is 3 The comparisons thereof First there are three kinds of detraction as the Schoole-men haue rightly noted Psal 144.3 Iniquus Astutus Simulatus Vniust Subtile or Crafty Hipocriticall The first is called Iniquus vniust not that this so pestilent a vice may bee in any sort iustly done but because Summa iniquitate committitur saith Aquinas it is committed with great iniquity Aquin. and is most repugnant to the rule of equity vprightnesse and iustice that should bee amongst men This backbiting for memory sake I will reduce to three heads it is three manner of waies committed Ruelando fingendo scribendo by reuealing the secret infirmities of our neighbour by forging against him and by writing infamous Libels against him The first is in a malicious reuealing of the secret infirmities of our neighbour of purpose to defame him and impaire his honest reputation in the world contrary to the precept of Christ Mat. 18.15 If thy brother sinne go tell him his fault betweene thee and him alone This euill how great it is and how largely it hath spread it selfe in the life of man who so blind that seeth not who so ignorant that knoweth it not who so wilfull that confesseth it not Is not this the custome and common course of most men to reuile to speake euill to iudge at their pleasure whatsoeuer is not squared after their fancies then which there is not a greater and more manifold mischiefe in the life of man This vice is so odious in the sight of God that the Spirit of God reckoneth back-biters among the cursed crue which God hath giuen ouer to a reprobate minde Rom. 1. Detractor expressa quaedam sathanae imago Chrys sup Math. A back-biter is the expresse image of the deuill Secondly fingendo by forging against his neighbour things wherof he is innocent Thirdly by writing infamous Libels against any man or inuectiues Lenocinio verborum fucatas The first of these is a great sinne for it maketh a breach of the Law of brotherly correction The second greater because it is ioyned with a lye and slander The third most grieuous because a man is more generally infamed by writing then by words onely The second kind of these serpentine and poysoned tongues The crafty Backbiter is Detractor astutus the crafty or subtile detractor for there are of this cursed kinde which with a subtile stile and pollitique carriage of themselues will transfufe and spread the venome and poyson of their tongues like a serpent to the hurt and destruction of their neighbour And this is also three manner of waies Tacendo Negando Venenando by silence by denying by poysoning their speeches By their silence As when a man is asked of the vertues of his neighbour though he speake no euill yet hee concealeth the vertues and good gifts of his neighbour which he knoweth and ought to haue spoken and this he doth of hatred and enuy he beareth to his neighbour as if he be asked of the chastity sobriety learning liberallity or other gifts of God bestowed vpon his neighbour he either saies nothing or else replies I know not I will not meddle with other mens doings c. This kind of Backbiter though not directly yet indirectly hurteth the good name of his neighbour therefore well saith Gilbertus Grauis est rapacitas cum veram alterius gloriam etsimendacio non corrumpis silentio tamen praeteris It is a grieuous theft though with a lie thou corruptest not the glory of another yet with silence thou passest it ouer And therforein this pestilent kind the very imps of the deuill sinneth against the goodnesse and glory of God and as much as in him lyeth ô fearefull sinne seeketh to ouerthrow and obscure it against his goodnesse because all graces vertues and good things which are in any man are Gods gifts and sparkles of the infinite treasure of his bottomelesse bounty Now to seeke by our silence to suppresse the same what is it else but to offer iniury vnto God and to rase out his goodnesse and so as much as is possible to obscure his God-head who is altogether and nothing but goodnesse he sinneth against the glory of God for the vertues that are in any man God would haue to be lights to shine vnto others vnto his glory for our good deeds are a part of his glory as hee saith Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Therefore to seeke by our silence to obscure the vertues of any what is it else but to labour to put out the light which God would haue to shine vnto the world and so to shew our selues enemies to Gods glory The second kind of these serpentine tongues are such Second kinde which though they say no euill of their neighbours yet they deny the good properties which they heare others to commend in them and thinke the praises of others to bee an obscuring of themselues The third sort are such which cunningly backbite their neighbour venenando The third sort as when they are enforced to speake much good of an other whom they know to bee fauoured of him to whom they speake they will presently poyson the same againe with some exception As hee is a good man if hee had not this or that infirmity c. or such a man hath many good gifts if hee had not this or that defect or such a one is learned but he wanteth humility such a man or woman is honest c. but very proud So these cunning backbiters that they might not seeme to bee backbiters will praise that they may with the greater liberty dispraise againe and so with hony they reach poyson to drink and as Hierom saith Hieron Venena non dant nisimelle circumlita pessimum genus hominum qui cum maxime fallunt id agunt vt boni viri esse videntur saith Cicero Cicero they giue their poyson couered with hony They are the worst kind of men of all which when they meane most deceit they so carry it that they might seeme to bee good men Valerius Maximus saith Valer. Max. that when it was related vnto Diogenes that many spake euill of him hee
and saith Hi sunt qui detractione alienae vitae pascuntur Greg. in moral sup Iob 19. aliorum procul dubio carnibus saturantur Those are they which are fed by back-biting the life of an other and doubtlesse satisfie themselues with their flesh This vice maketh a man a brute beast yea worse then any wilde beasts as this Apostle saith The whole nature of beasts and of birds and of creeping things I am 3.7.8 and of things of the sea is tamed and hath beene tamed of the nature of man but the tongue can no man tame it is an vnruly euill full of deadly poyson Whereby it is concluded that back-biting is a damnable cruell and a generall sinne and contrary to our good name The very Heathen themselues by the light of Nature seeing how excellent a thing it is and of how great perfection wisely to gouerne the tongue haue commended silence as a crowne of glory and condemned an vnruly tongue as a great mischiefe in the world Zeno. Zeno being asked by certaine Legates what commendations they should relate of him vnto their King answered tell your King that I am a man that can keepe silence Lycurgus Licurgus instituted this custome among the Lacedomonians that when they went to any banquet or feast the oldest in the company should shew the dore vnto the rest saying Per has nullus egrediatur sermo Let not a word go out of these dores because meates and drinkes did then inuite men to intemperancy of speech Valerius lib. 2. de instituend is antiq Valerius saith that the ancient Romanes would admit none to the administration of the Common-wealthes affaires before good tryall being first had of his silence and moderation of his tongue And Antonius Florentinus hath a History of the strange silence of a certain yong mā of Rome called Papirius Anto. Florē Papirius who being but yet a youth went with his father into the Senate house and heard there many secret things debated about the managing of the publique state returning home his mother enquired of him what matters were consulted vpon in the Councel-house who answered that it was not lawfull to reueale the counsell of the Senatours which consulted for the good of the State Publique When she persisted such is the importunity of that sexe and threatned him with correction vnlesse he would confesse all vnto her hee after the manner of children fearing correction choose rather to forge this officious lie then to reueale the secrets of the Senatours and said it was there proponed whether it were expedient for a man to haue two wiues or a woman to haue two husbands when she had heard this shee ranne presently to other women of her familiars and told them what she had heard of her sonne A day after this mother with many other women came into the Senate-house and in the behalfe of all the rest made this petition that the decree might passe on the womens side that it might bee enacted that one woman might haue two men At which words the whole Senate being amased enquired the state of this strange request and when it was found that it proceeded of the forged answere of Papirius that he might not reueale the counsell of these graue fathers they had him in great estimation loued him exceedingly and euer after Anthonius Frorent for honours sake gaue him a place in the Senate-house Now for the comparisons of this vice which was the third thing I promised to handle I finde so many vile things to which it may bee compared that I know not with which to begin first or with which to end Delectus florum quippe moratur opus Samb Variety is a hinderance to what I would say And therefor I say with our Sauiour Whereunto shall I liken this generation Luke 7. c. The Back-biter is like vnto an hogge for euen as the filthy swine spareth not his mouth from any filthy similia or vncleane thing so doth not the back-biter his tongue but polluteth it with the filthinesse of others vices The Backbiter like an hog The hog if he enter inter into a pleasant garden and seeth on the one side sweet flowers and on the other side a filthy dunghill or puddle leaueth the flowers as taking no pleasure in them runneth to the dunghill and thrusteth his nose therein and walloweth therein So the back-biter seeing on the one side many good giftes and vertues which are as flowers in his neighbour and on the other side some infirmities worthy to be reprehended he leaueth his vertues vntouched as things wherein he hath no pleasure but hath alwaies his insirmities in his mouth The famous Augustine so hated a back-biter that hee forbad him his Table ouer which hee wrote these verses Quisquis amat dictis absentum rodore vitam Augustine Hanc mensam vetitam nouerit esse sibi Who takes delight with carping taunts the absent wight to touch Let him well know this Table heere forbidden is to such But whereunto shall I liken this generation They are compared vnto a serpent Eccles 10. The Backbiter like a serpent If the Serpent bite if he bee not charmed some hath occultè secretly no better is a Babbler As a Serpent secretly casteth his poyson so the back-biter priuily vngorgeth the poyson of his heart that is of enuy hatred and infamy Iam. 3. the tongue is full of deadly poyson The Serpent is a prodigious creature which creepeth winding it selfe and biting secretly so the back-biter is a traitor for he biteth them secretly whom in presence he faineth to loue and as the Serpent is terrified at the sight of a man so the back-biter feareth when he seeth him whom he back-biteth He also goeth winding like a Serpent when he beginneth with the praise of his neighbour and endeth with his dispraise adding tamen yet which is coniunctio aduersatiua He also eateth the earth like the Serpent that is hath euer in his mouth that which is earthly as the infirmities and vices of others But whereunto shall I liken this generation The Backbiter like vnto an Owle He is like vnto an Owle whose eyes the night maketh bright and the light maketh blind So the back-biter is sharpe-sighted to see the infirmities of others which are as the darkenesse and obscurity of a mans life but in the vertues which are as light as the day he is purblind he can neither see nor heare them But whereunto shall I liken this generation He is like vnto a theife The Backbiter like vnto a Thiefe yea worse then any thiefe that stealeth garments or any temporall goods Tolerabiliores sunt fures qui vestes ac alia bona diripiunt Ambrose quam qui famam nostram lacerant Thieues which steale from vs our cloathes or any other good are more tollerable then those which doe spoyle vs of our good name according to this of Salomon A good name is
with the monstrous sins of this age by Prayer and Preaching Writing and all spirituall Artillery The Lord giue a powerfull working to his blessed Word If there bee any which being puffed vp with a proud conceit of their owne gifts as these exulcerate times are full of enuious Critickes which cannot looke with a right eye vpon the doings of others but with their Canine tooth must needes bee biting shall not vouchsafe these my poore labours the reading let them know I haue not laboured for such but to profit the vnlearned the simple and ignorant Heb. 5.12 1. Cor. 3.2 Mat 25.25 Luk. 19.20 Such as haue need of milke and not of strong meate not hiding my talent in the earth nor laying it vp in a napkin with the vnprofitable seruant These first fruits of my labours vpon this excellent part of Scripture I haue intituled The Glasse of Godlinesse because the Apostle in this Epistle chiefly insisteth vpon good workes and a godly life as the inseparable fruits of a liuely iustifying faith wherin euery one may see his blemishes how farre exorbitant his steppes are from the pathes of piety and indeuour by Gods grace to reforme the same And whatsoeuer thou shalt finde defectiue or omitted in this first Part shall by Gods assistance be supplied when I come forth with the rest In the meane time Gentle Reader I request thee diligently to peruse religiously to vse kindly to accept and fauourably to interpret this little Mite which I offer to the Treasury of the Church in sincerity of heart for the furtherance of a godly life And so I conclude with this of the wise sonne of Sirach Chap. 33.15.16 I am awaked vp last of all as one that gathereth but after others in the Vintage Tanquam is qui spicas legit post messores in the blessing of the Lord I am encreased and haue filled my wine-presse yet like a Grape-gatherer I haue not laboured for my selfe onely but for all them that seeke knowledge Thine in the Lord WILLIAM EST. De Speculo Pietatis GVIL EST. SVnt duo quae coniucta diû consistere nolunt Naturâ a numer is dissiliente suis Cor lingua hominis quoruÌ„ est concordia discors Et peruersa procax simulata loqui Sunt duo quae disiuncta diû persistere nolunt Virtute ad numeros se reuocante suos Sancta Fides Amor quibê° est sic mutua vita Vt nequeant vno non moriente mori Quatuor haec pia mens placida sâ—pieÌ„tia iuÌ„gat Et verae Speculum Relligionis erit Gratia larga Dei sua munera non mutilabit Aut totum aut plusquam tu petis ille dabit Geo. Salteren De scopo vitae hominis Christiani Tetrastichon PRaefixus tibi quis scopus est Reuerenter IesuÌ„ Vt prompta semper lingua animoque colam Tum quemuis studeam verbis operaque iuvare Et cautam ne me otia tarda premant Pietatis praeclara remuneratio Hexastichon CApturo pisces hamata in littore seta Nafrauga forte hominiscalua preheÌ„sa fuit Qui caput auulsum membris miseratus inermi Prosubigens fecit vilia busta manu Pondus vbi infossi terra graue repperit auri Gratia sic iustis nulla bonisque perit THE RIGHT RVLE OF A RELIGIOVS LIFE OR THE GLASSE OF GODLINESSE THE FIRST SERMON Iames a seruant of God and of the Lord Iesus Christ to the twelue Tribes which are scattered abroad salutation HE beginneth first with the Inscription or Title of the EPISTLE wherein are three things 1 The name and office of the Authour 2 To whom he writeth 3 His Salutation For the first there are two things to be considered his name who he was and his office His name he expresseth that it was Iames. I find that among some ancient Writers there hath beene some controuersie heereabout some affirming that there were three of his name and all viri Apostolici Apostolicall men and that it is vncertaine to which this Epistle is to bee ascribed the first they say was Iames the brother of Iohn and sonne of Zebedee whom Herod killed with the Sword Acts 12. The other they would haue to be the sonne of Alphaeus who had to his brethren the Apostles Simon and Iude. The third they thinke was one of the 72. Disciples and called the Brother of the Lord and to this opinion seemeth to leane Eusebius and citeth for his proofe Clemens Alexandrinus Hegisippus to which Epiphanius and Ambrose consenteth But against these we oppose the vniuersal coÌ„sent of the whole Church which proueth that there were only but two of this name of the number of the Apostles Disciples Hier. contr Heluidium Beda super 1. Act. so doth Saint Hierome and Beda To this agreeth besides many other the sixt generall Councell of 227. Bishops and other Greek Fathers assembled Anno Dom. 684. and the whole consent of the Greek and Latin Church This Iames then was sonne of Alphaeus a holie man and Mary the daughter of Cleopha cosin-germane to the Virgine Mary as Saint Hierome in many places affirmeth He was called Iames the Lesse as the Greekes vse the word in the Positiue degree not that he was inferiour in zeale or authoritie vnto the rest of the Apostles but because he was lesse of body and shorter of stature then the other Iames the brother of Iohn Hee was also called Iames the Iust by reason of the most excellent gifts of the Holy-ghost and most singular vertues that shined forth in him Hegisippus For as Hegisippus witnesseth who succeeded the Apostles that he was holy from his Mothers wombe after the maner of the Nazarites hee neuer dranke wine nor strong drinke the Rasor neuer came vpon his head he abstained from Oile and Baths hee neuer wore a Wollen but a Linnen vesture called a Syndon with continuall praier his knees were growne so hard as a Camels skinne he was had in such holy reputation among the people that they pressed to touch the hem of his vesture He was called also the Brother of the Lord Galat. 1. not as some Greeke Writers vntruely suppose that hee was the sonne of Ioseph by his first wife before hee tooke the blessed Virgine but because he was the sonne of Mary Cleopha cosin germane to the Virgine Mary and so CHRISTS kinsman and therfore his Brother after the manner of the Hebrews which call them that are of their next bloud Brethren as Abraham calleth his nephew Lot Genes 13. Brother and Laban calleth Iacob his Cosin Brother Genes 29 Thus the Hebrewes called them Brethren that were of affinitie and kindred in which respect Iames is called the Lords Brother only because hee was his kinseman after the flesh He was the first Bishoppe of Hierusalem appointed by the Lord himselfe as Clemens writeth and constituted by the rest of the Apostles The Iewes Clemens for his admirable holinesse of life permitted him to come into the
in affliction but as oftensoeuer we are assaulted with temptations so often to shew our selues patient and ioyfull For the Crowne is not giuen before the end of the combat Be thou faithfull vnto the death Reu. 2.10 and I will giue thee the Crowne of life Our life cannot be without sinne Aug. sup ps 60. vita nostra non potest esse sine peccato sine tentatione quia profectus noster per tentationem fit c. nor temptation for our profit and increase in godlines is through temptations saith Aug. And his reason followeth for neither doth a mā wel know himselfe except he bee tempted neither can he bee crowned except hee ouercome neither can hee ouercome except he fight neither can he fight except he haue an enemy and temptations to encounter with So farre S. Aug. Seuenthly these afflictions are also diuers and that in three respects First in regard of the diuers instruments which God vseth in inflicting them for sometimes hee vseth the deuill sometime wicked men he vseth as meanes sometime other creatures Secondly they are diuers in regard of the temptations themselues which are diuers and man if old therefore the Prophet saith Psa 34.18 Great are the troubles of the righteous but the Lord deliuereth him out of all as famine banishment hatred slander infamy pouerty c. Thirdly they are diuers in regard of the ends for which they are inflicted which are also diuers sometimes wee are afflicted that wee may be humbled and the pride of our hearts abated sometime to the end wee may not fixe our loue vpon the world sometime to make vs more zealous in good workes sometimes that partaking with Christ in his sufferings Rom. 8.17 Wee may also bee glorified with him VER 3. Knowing that the trying of your faith bringeth forth patience THE Apostle not ignorant that it seemeth a hard thing to carnall men to reioyce in the afflictions of this world by an elegant gradation he reciteth certaine vtilities and profites that commeth of them as reasons why the children of God should be comforted in afflictions considering the fruits that come thereby The first is that by them our faith is tryed They bring forth and exercise our patience They make men entire and perfect Obseru 1 For the first that afflictions make manifest triall and proofe of our faith the Scripture aboundantly maketh mention God doth many waies proue and examine the faith of his children not that he is ignorant what it is but that wee knowing our owne weakenesse should alwaies flie vnto him and say Luk. 17.5 Domine adauge nobis fidem Lord increase our faith Genes 12. He proued the faith of Abraham when hee commanded him to depart from his Country and acquaintance Genes 22. Hee tempted him also when he commanded him to sacrifice his deere and onely sonne Isaac in whom onely was the hope of the promise By many peregrinations and troubles hee proued the Israelites by the space of forty yearcs in the Desatt Againe Deut. 8. hee proued them by suffering many false Prophets to arise and seduce the people which was onely for their tryall as Moses witnesseth Deut. 13.3 The Lord your God proueth you to know whether you loue the Lord your God with all your heart and with all your soule Hee proued also the Apostle Philip Ioh. 6.5.6 when hee said Whence shall we buy bread that these may eate and this he said to proue him for hee himselfe knew what hee would do and of all the godly it is said Wis 3.5.6 They are punished but in few things yet in many things shall they bee well rewarded for God proueth them and findeth them meet for himselfe hee tryeth them as the gold in the furnace and receiueth them as a perfect fruit-offering Tribulation therefore may be compared to the hearbe Cheledonie Greg. with the iuyce whereof Plinie as Pliny writeth the Swallowes purge and cleare their sight from dust and dung that maketh them dimme So saith Gregory oculos quos culpa claudit poena aperit The eyes which sinne shutteth the punishment for the same openeth A Simile It is like vnto the roote of the Vine or Oliue tree which though the radicall humour of the roote thereof be bitter yet through the influence of the Sunne and heat it is so digested that it becommeth sweete in the branches and yeeldeth most pleasant fruite So the bitternesse of tribulation through the benefite of GODS grace causeth the sweetnesse of consolation In the multitude of the sorrowes af my heart Psal 94 16 thy comforts haue refreshed my soule Tribulation may bee likened vnto the Tree called Rhamnus whose roote leaues Rhamnus and branches though as Physitians say bee exceeding bitter yet are they very medicinable for the seed thereof purgeth the body of all grosse humours and the iuice cleareth the sight So afflictions Simile though they seeme bitter to flesh and bloud yet they are very medicinable and healthfull to the soule they purge out the noysome humour of sinne and cleere the eyes of our minde which prosperity blindeth that wee may truely know our selues and see our owne corruption and horrible filthinesse and become henceforth more wary and carefull how wee offend or displease our louing and good GOD and flye vnto him in all our miseries Aug. sup ps Flagellum tribulationis excitat torpentem humiliat superbientem purgat poenitentem coronat innocentem The scourge of tribulation stirreth vp the drousie humbleth the proud purgeth the penitent and crowneth the innocent Obseru 2 Secondly we are here to obserue that God doth proue and try our faith not that hee might make it knowne vnto himselfe what it is for hee knoweth the secrets of the heart he searcheth the reines and knoweth all things before they are done but first that our faith may become more pure and perfect euen as gold out of the furnace Secondly that we might the better know our selues that is that wee might more cleerely see our owne weaknesse and frailnesse which without the helpe of his grace we are not able to help our selues Thirdly in respect of others that wee might be an example of patience and constancy vnto our neighbours Math. 26. Mar. 14.67 Ioh. 21. So Christ proued the faith of Peter on the Sea at his Passion and after his Resurrection when hee asked him three times whether hee loued him aboue the rest And the Apostle witnesseth that through his persecutions and bands Phil. 1.14 Many of the brethren were boldened and did more frankely speake the word Hence proceeded these confident speeches of the Christians to their tyrants and persecutors Cruciate torquete damnate atterite Tertul. probatio innocentiae nostrae est iniquitas vestra Torment vs rack vs condemne vs breake vs in peeces your iniquity is the triall of our innocency As therefore the Chrysopass Chrysopass Simile or Ethiopian stone shineth in the