peruersnesse in iudgement Our Sauiour Christ shewing whom Almightie God hath called Matt. 5. to eternall happinesse in his euerlasting kingdome pronouÌ„ceth the poore in spirit to be heires therof wherfore he saith Blessed are the poore in spirit for theirs is the kingdome of heauen So then such as by the miserable condition pouertie of this life haue their minds and spirites brought vnder and tamed to obey God are they whom God hath chosen to be rich in faith heires of the kingdome of heauen This thing the blessed virgin acknowledging affirmeth such as of whome no account Luke 1. is made in the world and are altogether vile in the eies of men by God to be aduaunced euen to heauenly dignitie and therefore sayeth that God had put downe the mightie from their seate and exalted them of low degree Saint Paul disputing of the calling of men to eternall saluation by the preaching of the Gospel shewing that the poore of this worlde haue the chiefe rowme and place in the eternall election of the Saints writeth thereof in this wise to the Church of Corinth brethren you see your calling howe that not manie wise â— Cor. 1. after the flesh not manie mightie not manie noble are called but GOD hath chosen the foolish things of the worlde to confound the wise God hath chosen the weake things to confounde the mightie vile things and things which are despised in the worlde hath God chosen and things which are not to confound the things which are that no flesh should reioyce in his sight Such Leuit. 26. Jere. 31. 1. Cor. 6. as were vile weake miserable poore base hath God called to be heires of his kingdom To these hath God made promise of good things euen that he would be their God they should be his people These are the Lords inheritance Exod. 19. 1. Pet. 2. and his portion for euer these are a chosen genetion a holy nation a roiall priesthoode a peculiar people vnto the Lord. Though then their condition be miserable in the worlde albeit they be implicate and inwrapped in basenesse pouertie yet are they replenished with spiritual treasure and chosen of God to be rich in faith and heires of his kingdome Seeing God so regardeth esteemeth and honoureth the poore of this world that in the inheritance of his heauenly kingdome he preferreth theÌ„ before the rich and proude of the people then is it great peruersnesse of iudgement to preferre the rich whom he reiecteth and contemne those whom he honoureth with the glorie of his heauenly kingdome Which place as it worthily condemneth the vanitie and peruersnes of their iudgment which preferre the prophane rich men of the world to the poore which are godly religious so is it also full of singular consolation and comfort for the poore thus dispised of men For if they haue an eye to the heauenly kingdom wherunto they are called by God what is more excellent If they regard eternall life whereof they are heires by Iesus Christ what is more glorious If they looke vnto the immortal incorruptible inheritance which is laid vp reserued for them 1. Pet. 1. in heauen what is more singular If they record recount with themselues that they are chosen of God to be rich in faith what is more comfortable Which dutifull consideration swaloweth vp as a bottomles gulfe deuoureth Rom. 8. all the miseries afflictions calamities of this world while wee holde fast the principle of the Apostle that all the afflictions and suffering of this life are not to be compared vnto the glorie which shal be reuealed to the children 2. Cor. 4. of God whose momentanie and light afflictions cause vnto them a farre more excellent waight of glorie while they looke not to the things which are present but to the things which are to come neither to those which are seene but to those that are not seene for the things which are seene are teÌ„porall but the things which are not seene are eternal This consolation incouragement paciently to endure the pouerty basenes of their life is herehence ministred by the apostle when to condemne such as haue the faith of Christ in respect of persons of peruersenes of iudgement he sayth Hearken my deare brethren hath not God chosen the poore of this worlde to bee rich in faith and heires of the kingdome which he hath promised vnto those that loue him That the Apostle sayeth hath not God chosen the poore of this world that they should be rich in faith c. it followeth not that therefore hee casteth off all rich men But here is mention made of the choosing of the poore partly for their comfort partly to beare downe the intollerable pride and insolencie of the prophane rich men partly to teach that God chooseth not men to his eternall inheritance for any thing whereof the worlde accounteth Otherwise it is true that God our of all estates of men chooseth certaine whome hee will make rich in fayth and heires of his kingdome which consisteth of all estates degrees and conditions of men seruants and maisters princes and people rich poore base and honourable for God would all men to be saued 1. Tim. 2. 2. Pet. 3. and to come to the knowledge of the truth God hath chosen the poore to be heires of his kingdom but you haue despised them to despise them whom God hath chosen to contemne them whom he accouÌ„teth of is in iudgement to swaâ—ue from God which is peruersnes for to oppose our selues to God in our iudgemeÌ„t and therein to be contrarie vnto him to preferre those whom he refuseth to refuse them whom god preferreth to honor theÌ„ whom God reiecteth to reiect those whom God honoreth is waâ—wardnes peruersnes in iudgmeÌ„t wherof they are guilty which honor rich prophane persons dispise the poore which are godly which is the first euil in these respecters of persons by the apostle here condeÌ„ned 2 The second euill in them is madnes it is a kinde of frantikenes madnes for men to reuerence honour and preferre those before the godly brethreÌ„ whoÌ„ they for many causes ought rather to accouÌ„t execrable cursed The prophane rich men for sundry causes ought to be held as execrable cursed theÌ„ to honor prefer exalt these is a kind of madnes This do the respecters of persoÌ„s who seeing a maÌ„ come in with a gold ring on his finger in good â—y apparrell say Sitte thou downe in a good place but to the poore in vile rayment say with contempt Sitte there â—or here vnder my footstoole The respecters of persons therefore are not onely peruerse in iudgement but mad after a manner also That the rich ought rather to be counted and helde â—s cursed then to be honoured and preferred before the â—oore brethren the Apostle sheweth and that for 3 great â—uils and sinnes which commonly raigne in the prophane â—ich men of
thereby by God to be humbled whether it be by pouertie whether by contempt whether by calamitie whatsoeuer if we fixe and fasten not our eies vpon the present miseries but lift vp our hearts and cast our cogitations vpon the glorie whereof we shall be partakers we shall also be exalted so that we haue great and iust cause to reioice vnder the crosse whereunto the Apostle exhorteth Let the brother of lowe degree reioice when he is exalted Nowe as the crosse and afflictions are profitable to the poore brother and brother of lowe degree who thereby is exalted so also is this doctrine needfull and profitable to the rich Againe saith he He that is rich let him reioice in that he is made low wherein is taught how men which haue al things at wil should behaue themselues in wealth that they waxe not proud of their abundance and plentie neither trust too much to the frailtie of their cōdition but alwayes to looke to the crosse which followeth them which if it be laied on them therein they ought to reioice also When God then taketh away and remoueth the flattering and deceitfull baites of this world from rich men and so they become contemptible vnto others if he turne their wealth into wo their mirth into mourning their plentie into pouertie their abundance into want their worldly happinesse into miserie in this their humbling are they exhorted by the Apostle to reioice for thereby many occasions of many sinnes are remoued and therefore rich men by spoile of goodes losse of wealth decrease of riches or what other way soeuer tried in that they are humbled must reioice Seeing then in the state of this life there is great occasion ministred of impacience both in the poore and low degree of men and also in the rich and plenteous estate of men the onely salue of both their sores is in all changes and chaunces of this life to behaue themselues pacient vnder the crosse and thus is the doctrine here deliuered profitable for poore and rich as the Apostle teacheth Let the brother of lowe degree reioyce in that he is exalted and againe the rich in that he is humbled If any obiect here that Saint Iames willeth the brother of low degree to reioyce when he is exalted and the rich man when he is made low and humbled which seemeth contrarie to other Scriptures where we are exhorted Iere. 9. to reioyce onely in God as by the Prophet Ieremie men are commanded neither to reioice in their wisdome riches strength nor any other thing but in that they know God which executeth iudgement equitie and iustice on earth And by Saint Paul who aduiseth men to reioice in Philp. 4. the Lord onely Reioice in the Lord alway and againe I say reioice Hereunto the answere is easie 1. If we acknowledge whatsoeuer happeneth vnto vs to be from God who both woundeth and healeth casteth down and lifteth vp humbleth and exalteth then either in our low degree being 1. Kings 2. exalted or in our riches and plentie being humbled to reioice is to reioice in that God sendeth and so to reioice in the Lord. 2. If againe we looke into our owne wretched cōditiō who of our selues haue nothing but whatsoeuer we haue we haue receiued it thē in the things which we haue receiued from the hands of God moderately to 1. Cor. 4. reioice is also to reioice in the Lord who is the fountaine and well-head of all graces and blessings 3. Finally if we hold this as a ground and foundation that all good 1. Per. 5. gifts flowing vnto man grow of his meere fauour and mercy not from any merit or desert of ours then in the good blessings of God of exaltation aduauncement glorie or other whatsoeuer to reioice is godly christian and dutifull and thus men reioycing reioice in the Lorde The Apostle Saint Iames then in exhorting the brother of lowe degree to reioice when he is exalted and the rich in like maner when he is made lowe and humbled is in all points ansvverable vnto other Scriptures vvherein vve are required to reioyce in the Lord for thus for Gods sake and in the obedience of his commandements to reioyce is to reioyce in the Lord also These things thus set downe the Apostle geueth a A reason reason of the later doctrine that the rich must reioice whē he is made lowe Which reason is drawen from the nature of the things themselues for wealth riches and worldlie pompe are most vaine vncertaine transitorie and fraile so that when we enioy them and they flowe we must not be Psal 62. 1. Tim. 6. proud of them nor set our mindes vpon them if we be bereft of them we must not cast downe the head heart but rather reioice as the Apostle exhorteth For what should men put confidence in vain and transitory riches or why should they faint in hart for the losse of that which most easily pearisheth Touching the vanitie and vncertainetie of worldly wealth pompe and glorie how often and how carefully therof are we admonished in holy scripture Solomon the wiseman dissuading men from settling their eies and affections Pro. 23. vpon worldly wealth and riches reasoneth from their vncertainenes and vanitie wilt thou cast thy eie vppon that which is nothing riches taketh her to her wings as an egle and flieth away into the heauē Dauid his father through longe experience seeing that there was nothing Psal 37. more vaine then the riches and goods of this world Acknowledgeth that albeit the riche be strong and shoote vp like the greene bay tree yet are they cut downe from the earth like Grasse which withereth They passe away and are not if thou seeke their place thou shalt not finde it Solomon bringeth in the rich proude and couetous men of Wisd 5. the earth whose whole delight and happines was worldly pompe and glorie euen from the bottome of hell it selfe to confesse the vncertainty and vanitie of their condition wherein in their times they so greately gloried What say they hath pride profited vs or what profit hath the pomp of riches purchased vs all these paste away as a shadow and as a post that passeth by As a shipp in the water an arrow in the ayre a birde in the heauen and element our Sauiour Christ dissuading men from heaping and hurding Mat. 6. vp such vncertaine treasures willeth that men should not lay vp for them sealues treasure on earth where ruste and moath corrupteth and theeues breake through and steal To which purpose the Apostle giueth them epithites or additions and calleth them vncertaine charge them that are rich in this world that they bee not high minded and 1. Timo. 6. that they trust not in vncertaine riches therefore our Sauiour termeth him a fool that in the vanity of his minde Lu. 12. through confidence in vncertaine wealth plucked down his barnes and enlarged them and then
promiseth reward of happines only vnto them that endure temptations and then too only to be giuen when they are fully tried by affliction Wherefore as this blessing is promised only if we endure temptation so is it giuen also then when our triall is finished in the meane time to be looked for in a sound hope 3 To shew the excellencie and greatnes of this reward and of our heauenly happines in the kingdom of God the sacred scripture diuersly compareth it but most specially to a kingdom or to a crowne which is annexed ether to Luke 22. excellēt vertue either els to princely dignitie Our Sauior Christ compareth the happy estate of the Saints to a kingdom when to his disciples apostles who had abode with him in his afflictions and had bene partakers with him of suffering and therefore should also bee partakers of his glorious kingdom he saith you haue continued with me in my temptations therefore I appointe vnto you a kingdom as my father hath appointed vnto me that you may eate and drinke at my table in my kingdome and sit and iudge the twelue tribes of Israel And in another Euangeliste speakinge of the blessed rewarde of the Saints which should be geuen them at the generall iudgement he calleth it by the name of a kingdome Come ye blessed of Matt. 25. my father possesse the kingdome prepared for you from the beginning of the world Wherfore as vpon earth there seemeth nothing to be compared vnto a kingdom wherin are all things whereby worldly happinesse is made perfect so in the kingdome of Christ all things appertaining to happinesse and true felicitie being included and therefore aboue al things to be desired the holy Scriptures describing the most blessed and glorious estate of the saints and the reward wherewith their pacience and other vertues shall bee crowned compareth it sometimes vnto a kingdome And as to a kingdome so also to the crowne which is the rewarde of vertue or the ensigne or tokē of princely dignitie The holy scripture therefore teaching men both what shal be the reward of their vertue and also how excellent singular shall be their dignitie who by Christ 1. 5. Reuel are made both Priestes and Kings vnto God compareth their happy and blessed estate to come to a crowne which is borowed from victorious conquerours who either in warres or bodily masteries ouercomming were crowned some with lawrell some with roses some with bayes some with oliues some with golde some with one thing some with another thereto the scriptures alluding giue the name of crowne to such as excell in vertue ouercome their affections and in the afflictions and miseries of this life are more then conquerours through Christ Saint Paul therefore disputing of the rewarde which shall bee giuen vs if we runne out our race with pacience and fight 1. Cor. 9. constantly vnder the displaied banner of the crosse promiseth an incorruptible crowne to our labours and afflictions and intreating of the reward of his owne trauaile constancie and endurance protesteth that since he had fought a good fight runne forth and finished his race 2. Tim. 4. kept the faith in great cōstancie and inuincible pacience there was therehence laid vp for him a crowne of righteousnesse Saint Iohn is commaunded to exhort the Church 2. Reuel of Smyrna to be pacient vnder the afflictiōs which should be laid vpon them and promiseth a crowne of life to their pacience be thou faithful vnto death and I will giue thee the crowne of life The holy Apostle according to the vse and maner of other Scriptures doth here also compare James 1. the happie reward of the Saints pacience to crownes Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life There is old heauing and shouing among men in the world for crownes and great strife cruell warres among princes who shall weare each others crowne and their labour trauell shouing is commonly vnlawful from their ambicious and couetous desires of their hearts and when all is done their crownes are corruptible and mortall Shall not the Saints striue with all Christian fortitude and courage against the miseries and calamities of this life that when they are tried they may receiue an immortall crowne of glorie All men naturally are desirous of life and they often seeke euill and vnlawfull meanes and wayes to prolong their life which yet is but momentanie And shall not the children of God in much affliction in manifold miseries in sundrie temptations in all the chaunges and chaunces of this world acquit themselues like men that paciently bearing the triall of their faith they may in fine receiue the crowne of eternall life 4 To which crowne men attaine not vnto for their worke of pacience as if our pacience deserued this reward but they enioy and receiue it by the promise of God The crowne of life is not then a due and deserued hire but a free reward of our labour from the bountie of God who regardeth not so much what we deserue as what of his liberalitie he hath promised Wherein he doth as a naturall father who promiseth his sonne that if he will do this or that hee will make him lorde and heire of all his lands and liuing which farre passeth that which the child hath deserued yet that done the father perfourmeth that he promiseth not looking so much to the obedience of his sonne as to his owne promise euen so doth God wherefore the Apostle here so much to note vnto vs saith that such as are tried shall receiue the crowne of life by promise Saint Paul in like maner speaketh I haue 2. Cor. 4. fought a good fight I haue finished my course I haue kept the faith henchforth is there laid vp for me a crowne of righteousnesse which least he might seeme arrogantly to haue chalenged for his worke he referreth the gift thereof vnto God which God saith hee shall giue me if it were giuen of God then not deserued of Paul So that the rewarde of our obedience and vertue is giuen vs not for the desert and merite of our workes but for the truth of Gods promise who as he truly promiseth so he faithfully performeth rewardes of righteousnesse to his saints and seruants and giueth eternall life to men of his free mercie Rom. 6. according to the doctrine of the Apostle eternall life is the gift of God through Iesus Christ our Lord. If the crowne of life be not purchased and deserued by our works but onely be giuen by promise and of grace why do so many scriptures promise happines life immortalitie and glorie so often rather mencioning works then faith vnto men It seemeth therefore that happinesse and eternall life are the hire and due reward of our workes of righteousnesse For answere whereof it is worthie the obseruation 1. That the holy Ghost in all the Scripture speaketh according to the
finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue
worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
haue crucified the Lorde of glorie Christ may be called the Lord of glorie 1 Because he is full of maiestie power and glorie at the right hand Philip. 2. of God Which glorie Saint Paul noting vnto men affirmeth that God his father had highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee should bowe of things in heauen things on earth and things vnder the earth and euerie tongue should confesse Iesus Christ to be Lord to the glorie of God And in another place to like purpose entreating of the same glorie of Christ at the right hand of God auoucheth Ephes 1. that God had raised vp his sonne Christ and set him at his right hand in heauenly places farre aboue all principalities and might and power and dominion euerie name that is named not onely in this world but in the world to come Which the author to the Hebrues calleth the right hand of maiestie in highest places Which glorious Heb. 1. exaltation S. Peter expressing writeth that Christ is at the right hande of GOD gone into heauen to whom 1. Pet. 1. the powers and angels and might are subiect this being Heb. 1. a glorie farre aboue the glorious and most excellent condition of Angels to whom the Lord neuer saide Sit at my right hande till I make thine enemies thy footstoole and this glorie being proper vnto Christ our Lord hee may be called our glorious Lord or the Lord of glory 2 Christ Isai 53. Zach. 9. is the Lord of glorie because howsoeuer hee first came in basenesse great humilitie yet at his second appeaing and comming he shall come in vnspeakeable glorie as the Scriptures haue auouched The holy Euangelists with one mouth as it were describing the cōming of our Lord Matt. 24. Luke 21. Marke 13. Iesus Christ to iudgement affirme that he should come in the clouds with great power glorie S. Mathew setting down the maner of the general iudgemēt the summoning citing of all creatures before Christ the sentence of Mat. 25. iudgement which should be pronoūced to al writeth that when the sonne of man should come in his glorie and all his holy angels with him thē should he sit vpō the throne of his glorie and all nations should bee gathered before him that he should diuide the one from the other as a shedheard diuideth the sheepe from the goates and set the sheep on his right hand and the goats on his left and say to the sheepe Come ye blessed of my father receyue the kingdome prepared for you but to the goats depart from me ye cursed into euerlasting fire prepared for the diuell and his angels Saint Iude the Apostle intreating of this glorie of Christ which he proueth out of Enoch writeth thereof in this wise Behold the Lord commeth with Iude v. 14. thousands of his saints to giue iudgement against al men Accompanied with so glorious a troupe and traine of his saints his comming is glorious S. Paul painting out the same matter vnto vs and shewing the glorious cōming of our Sauiour Christ auoucheth that the Lord Iesus should discend from heauen with a shoute and with the voice of 1. Thes 4. the archāgel with the trumpet of God The archangel being the harminger or the proclaimer of Christs comming the trumpet of God soūding out the same to all the world doth not a litle shew the glory of Christs cōming His comming therefore being so glorious he is the glorious Lorde or the Lorde of glory as the Apostle calleth him 3 Christ to conclude is a glorious Lord because he bringeth and aduanceth his seruants to immortall glory after his appearing in iudgement For he exalteth and lifteth Iohn 12 them to his eternal kingdom of glory as himselfe of himself witnesseth to the Iewes whom he telleth that when by death vpon the crosse he should be lifted vp so exalted to his kingdom he would draw all men all that beleeue vnto him to the same glory To which purpose he praieth Iohn 17. vnto his father father I will that they whom thou hast giuen me be with me euen where I am that they may behold that my glory which thou hast giuen me Wherof he assureth his Church in the person of the disciples as my Luke 22. father hath appointed vnto me a kingdom euen so I appoint vnto you that you may eat drink in my kingdom and sit iudge the twelue tribes of Israel Vnto the reall possession wherof he calleth all his saints in the sentence Mat. 25. of the general iudgement to them by him pronounced when with most comforable voice hee crieth nowe vnto them Come ye blessed of my father possesse the kingdom prepared for you from the beginning of the world S. Paul Col. 3. subscribeth hereunto We are dead and our life is hid with Christ in God when Christ which is our life shall appeare thē shal we also appeare with him in glory Wherin the apostle assureth vs that howsoeuer our glorious condition by reason of worldly miseries calamities afflictions whervnto weare here subiect is as it were hid yet shal wehaue the accomplishmēt of our glory at Christs comming when we shall be exalted to our glorie which wee haue in Christ Iesus Saint Iohn disputing of the glorie 1. Iohn 3. which we shall inioy by Christ and the excellent dignitie and calling to that immortall glorie wherunto at his cōming by him the Saints shal be exalted saith dearly beloued we are the sonnes of God but it is not manifest what we shal be and we know that when he shal appeare we shal be like him So that albeit in this life we receiue not the perfect measure of our glorie yet when he commeth to iudge the worlde our glorie shall bee reuealed and we made like him partakers of the like and same Rom. 8. though not of equall glory with the sonne of God Christ Iesus This is that glorious libertie of the sonnes of God whereunto the saints are brought by Iesus christ our Lord not onely himselfe full of maiestie and glorie but appearing to the world in the last day in excellent glorie and then making all his seruants partakers of the like glorie is for these and like respects in Scripture called the glorious Lord or the Lord of glorie This glorie of Christ yea this glory of his poore saints if we would esteem as we ought there would not be such respect of persons as there is among men to esteeme of the riche and wealthie though prophane and wicked and to contemne and disdainfully account of the poore albeit vertuous and godly 3 To haue this faith of Christ our glorious Lord in respect of persons is to esteeme the faith religion and profession of Christ by the outward appearance of men VVhich this Apostle here condemning saieth My brethren haue not the faith of our glorious
famous Physicion calling and counting it follie blasphemed it All men which by vile speeches disgrace discredite reproach or speake euill and maliciously of Christian religion as diuers and sundrie wise prophane rich men offend blaspheme the worthie name whereupon we are called and whereby we are called 2 As by their speech so by their liues men blaspheme and dishonour the Gospell when they which professe religion walke not neither liue thereafter by which meanes the Gospell is flaundered dishonoured blasphemed 2. Kings 12. Thus Dauid blasphemed the worthy name whereby he was called when by his adulterie he caused the name of God to be euill spoken of and blasphemed by the wicked the rulers ouer the people of Israel causing them to houle blasphemed the name of God in like manner as is Isai 52. witnessed by the Prophet The Iewes which professed the selues the people of GOD by breaking the law of God whereof they boasted and liuing in all vncleannes mischiefe Rom. 2. and wickednes caused also the name of God to be blasphemed among the brethren as Saint Paul writeth All men professing godlines yet liuing disorderly dishonestly and otherwise farre then their calling requireth blaspheme the worthy name whereby they are called as adulterers fornicators vncleane persons couetous men extortioners oppressours drunkards vsurers liers deceauers the malicious and enuious the slaunderous and reproachfull persons with such like professing godlines but practising wickednes in their whole conuersation blaspheme the name whereby they are called And thus the rich men oftentimes blaspheme the Gospell in like manner Albeit both wayes the worthy name whereby Christians are called be blasphemed by the wicked rich men of the world yet the Apostle seemeth to haue spoken of the former kinde whereby the Gospell is euill spoken of and blasphemed as by the spitefull malicious and vile slaunders mockings and reproaches of Christ and his religion Which thing while the rich men of the world doe they ought to be helde as cursed and execrable To honour such as these are what madnes is it And as in the Apostles time there were such hare-braines and frantike fooles so this madnes also remayneth among vs in these daies For we cappe we crouche we bowe we bende we preferre we honour we esteeme we respect and that with disdaining of the poore brethren vngodly men mockers and scorners of religion arrand papists knowen adulterers open blasphemers dayly liers luxurious and riotous persons carnall professours yea and professed enemies vnto the Gospell and worthie name whereby wee are called whose whole force is bent whose whole laboure is imploied whose studie tendeth by all possible meanes not onely in part to corrupt but in whole to subuert Christian religion to bring in idolatrie restore superstition and sowe the seede of scisme in the Church of Iesus Christ What madnesse is this in our braines what phrensie hath possessed vs what lacke of sense and reason what doting follie hath bewitched vs These are then the two euils which in accepters of mens persons are here condemned peruersnesse of iudgement in preferring the prophane rich whō God abhorreth and contemning the poore godly whom he hath called and their doting madnesse in that they honour and preferre those who for their tyrannie vnmercifulnesse and extreeme crueltie towards the Saints and their horrible blasphemie whereby they blaspheeme and speake euill of the worthie name whereby we are called are to be counted execrable and cursed And this is the second thing in this first reason to be considered the euils which in respecters of persons in the professing of the Gospel of Christ are here condemned 3 The third thing in this first argument is the conclusion The conclusion wherof thus saith the Apostle but if ye fulfill the roiall lawe according to the Scripture you doe well but if you regarde persons yee commit finne and are reprooued of the lawe as transgressours In which wordes the Apostle concludeth that charitie which by the lawe of God is prescribed can not stande with this respect of persons for the lawe requireth that men shoulde loue their neighbours as themselues without exception counting all men our neighbours therefore in the dueties of loue men must not regarde mens persons but generally do their duetie to all And this conclusion seemeth to be inferred by the way of preuenting an obiection which might haue beene made by them which honour the rich with the contempt of the poore for they might say to honour is a point of loue loue is the fulfilling of the law therefore in honouring the rich we fulfill the will and the lawe of God and so doe well Matt. 22. Rom. 13. Gal. 5. 1. Tim. 1. and offend not Thereunto Saint Iames answereth if in deede you loue according to the true meaning tenour of the law which willeth vs to loue our neighbour as our selues and counteth all men our neighbour and therefore inioyneth loue generally towardes all to bee extended you doe well But if you regarde in your loue the persons of men and loue honour preferre men because of their riches pompe glorie and outwarde appearance you sinne and become transgressours of the law If you loue euen the rich also as men you do wel but if you loue and honour them because of their riches you doe sinne and transgresse the law This conclusion in these two verses contayned ministreth vnto vs the consideration of foure things 1 VVhat the royall lawe is here mencioned 2 Why this lawe is called a royall lawe 3 VVhat this royall lawe commaundeth men 4 Howe this lawe is fulfilled 1 The lawe which here is called royall is the lawe of loue and righteousnesse prescribing what duetie to euerie one pertaineth and it containeth that part of the lawe which in the second table is deliuered teaching vs to loue one without hating of another to honour one without contemning of another to preferre one without disdaine of another to regarde the rich without neglect of the poore brethren The lawe of loue therefore which prescribeth what duetie is to bee perfourmed to euerie one is the royall lawe by Saint Iames here mencioned But if you fulfill the royall law which sayeth thou shalt loue thy neighbour as thy selfe you doe well 2 This lawe of loue here called the royall lawe is therefore called the royall lawe 1 Because it is from a King not mortall but immortall euen the king of kings and Lord of Lords euen from God This law then proceeding from this King is called the kings lawe the royall 1. Tim. 6. 15. Reuel 5. lawe the princely lawe And that this lawe concerning loue is from GOD it is manifest for God in the reforming of his people among other things prescribeth Leuit. 19. this lawe vnto them loue thy neighbour as thy selfe Saint Paul agreeable thereunto sayeth Concerning brotherly loue I neede not to write vnto you for 1. Thes 4. 1. Iohn 4. you are taught of God to loue one
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
wee thinke that men are herehence forbidden to professe themselues teachers and maisters to informe others in humaine artes liberall sciences faculties belonging to this life No doubt wee may not so thinke for thus to professe is lawfull If we may not be many maisters shall wee suppose that the office of preaching and reprouing iudging and condemning out of the worde of God is forbidden No for it is a thing of all others most necessarie Without which men would runne on headlong into all sinne Saint Ambrose therefore saith he that sinneth so long as hee is Vpon the 5. chap. Ephe. not reproued seemeth to himselfe not to sinne and vices growe into maners and are receyued in stead of vertue The rebuking of sinne is a bridle and bit to restraine others from the like iniquitie Which when Saint Paul considered he willeth Timothie to rebuke such openly as openly offended that others thereby might feare S. Gregorie 1. Tim. 5. saith that when men sinne others knowing thereof they must also bee rebuked in the sight and knowledge Lib. 13. in Iob. cap. 4. of others least if the preacher holde his peace and be silent he thereby seeme to allowe of sinne and that growe into example which the tongue of the minister cutteth not off And as the offences of men giue incouragement to others when they are not reproued so being corrected and reproued others are restrained yea reprehensions out of the worde bring life as Salomon affirmeth corrections Pro. 6. for instruction are the way of life Wherfore cōmending the most excellēt vse of reprehension by the word of god he auoucheth that the instruction of a wise man is as Pro. 13. the well spring of life to turne away from the snares of death Seeing therefore common reprehension of the ministers of God is the bridle and stay from sinne and the way whereby we come to life and bringeth singular profite vnto men it is not to be thought that the Apostle here condemneth it which both the Prophets and the Apostles also haue oftentimes vsed Neither doth this place take away the names and titles of men the honour vnto men in place of honour and dignitie due See 1. Pet. 5. verse 3. Finally seeing we are forewarned not to bee manie maisters shall we thinke that priuate reprehension priuate exhortation priuate admonition is forbidden If it were so why would our Sauiour that one man shoulde Mat. 18. tell another of his fault priuatly for reconciliation VVhy doth Siracides exhort men to tell their neighbours their Ecclus. 19. offences that if they haue done them they doe them no more VVhy doeth God will that euerie man shoulde Leuit. 19. Heb. 3. Col. 1. friendly reproue his brother VVhy doth Saint Paul exhort vs to admonish one another and prouoke one another to vertue by instruction and exhortatien None then of these are here condemned but wee are admonished to surceasse from that maisterlike and proude finding fault with others when ambiciously wee vsurpe authoritie to iudge and condemne to censure and giue sentence of our brethren without charitie rigorously without pitie seuerely without due regard of common imbecilitie austerely VVhich thing in this place condemning Saint James giueth this exhortation My brethren be not manie maisters knowing that wee shall receiue the greater condemnation for in manie things we fall all And thus much concerning the first place God for his mercie sake graunt vs true humilitie of heart that we humbling our selues before the mercie seate of God may shewe like loue one towarde another that wee being not too rigorous towards other men may haue regard of our owne imbecillitie and weakenesse of nature that wee in true loue supporting one another may be are one anothers burden and so fulfill the lawe of Christ who died for our sinnes and rose againe for our righteousnesse to whome with the father and the holy Ghost be all praise dominion and maiestie nowe and for euermore Amen Iames Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2 If a man sinne not in woorde hee is a perfect man and able to bridle all the bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Beholde also the ships which though they be great are driuen of fierce windes yet are they turned about with a verie small rudder whither soeuer the gouernour will 5 Euen so the tongue is a little member also and boasteth great things beholde how great a matter a little fire kindeleth 6 And the tongue is fire euen a world of wickednesse so is the tongue set among our members c. To the thirteenth verse HErein from the seconde or latter part The second place part of the second verse to the ende of the twelft is the second part of this chapter contained which is touching the moderation and brideling of the tongue In the second part hereof are two things noted and set downe 1 The proposition or state of the place 2 part v. 2. that man which offendeth not ne falleth in his words is perfect and able to rule the whole bodie 2 The handling thereof which is double 1 From the profites of a brideled tongue set forth in two cōparisons or similituds whereof 1 Is of horses checked with the bridle 3. verse 2 Of shippes gouerned by the rudder verse 4. 2 From the euils of an euiltongue two wayes namely 1 Generally therefore it is called 1 A fire ver 5. 2 A world of wickednes ver 6. 2 Particularly by 3. effects namely 1 Hurt to the whole bodie 2. pa. v. 6 2 Vnbridelednes v. 7. 8 3 Reprochfulnes 9. 10. 11. 12. Hereof to come to the first member the proposition The proposition that man which falleth not in his tongue is a perfect mā and able to bridle the whole bodie it seemeth to haue a necessarie coherence and a fit dependance with the former wordes of the Apostle S. Iames hath saide that in many things wee fall all Seeing then there are so manie falles in the life of man men most easily of all things fal in their tongues and lippes then which to gouerne and keepe from falling there is nothing more difficult therefore after that he had affirmed that in many things wee all offende to giue a caueat against that mischiefe whereunto man is most subiect The falling in wordes Saint James teacheth in the seconde place that hee is a rare and most perfect man and able to bridle all the bodie which offendeth not in tongue Not that there is any which attaineth vnto this perfection but thereby is shewed howe truely it was saide before in manie things we offende all And most chiefly by that slipperie member of the tongue wherein who so sinneth not is perfect Whereby the Apostle insinuateth vnto vs that the Saintes and seruants of God whose chiefe care is not willingly to fall must
at the pleasure of the rider The bitte being little in comparison of the horse preuaileth so greatly Euen so the tongue a small part and one of the least of all our boidly members guideth the whole body to good or to euill being moderated by reason then it profiteth no doubt greatly This when Theophrastus the Theophrastus famous philosopher considered he said not amisse That it were better trusting to an vntamed and an vnbrideled horse then to an vnbrideled tongue for the danger of the horse by not medling with him may bee preuented but because we carrie our vnbrideled tongues alwaies about vs the perill and danger thereof cannot bee auoyded The other similitude is from the sterne or rudder of the shippe Beholde the shippes also although they be great and driuen with fierce windes yet are they turned about with a small rudder whethersoeuer the gouernour lusteth The rudder is but a small peece of wood in respect of the whole shippe yet it turneth the greatest ship that is whethersoeuer the master pleaseth to auoide dangerous rockes sinking sandes and other perils of sea and waters and to bring it to the desired hauen whereunto they bende their iorney So the tongue is a little member yet ruled by reason it guideth the bodie and keepeth it from falling into sundrie mischiefes wherunto otherwise we are endangered It is little and small among other members of the bodie yet it boasteth great thinges and is effectuall and of force to compasse or at least attempt great matters Wherefore what the bitte in the horse mouth is to the gouerning of his whole bodie and the rudder of the shippe to keepe it from dangers to turne it to winde it to direct it in all points as shall seeme best vnto the master euen the same is a moderate tongue to the rule of the whole body If thou drawe and plucke in the bridle thou restrainest if thou geue the head vnbrideled horses will endanger thee if thou holde wisely the rudder thou maist saile in safetie if thou let it goe as it will the windes take holde of the shippe and carrie it into perill if thou pluck the raignes of the tongue thou restrainest it if thou geue libertie to the tongue it will bring thee to destruction if thou holde thy tongue with wisdome and reason thou liuest in securitie if thou let it runne at randonne thou shalt be plunged into vnrecouerable danger Thus by these two familiar similitudes of horses and shippes the one by the bitte the other by the rudder gouerned and directed the Apostle plainly setteth downe what profit and benefit redoundeth by the moderating of the tongue vnto men which is the first part of the handling of this matter These two similitudes in the thirde fourth and part of the fifth were conteined set downe to shewe the profit The 2. part of the handling of moderating our tongues In the other part of the fifth verss and in the other verses to the fifteenth the Apostle setteth downe the other part of the treatise and handling of this matter namely how good a thing it is to bridle and moderate our tongues from the euils and inconueniences which followe the vnbrideled tongue For as the profit of moderating our tongues is great so contrariwise the discommodities of the vntamed tongue and vnbrideled mouth are many Which thing he sheweth first generally then particularly Generallie the euils and discommodities of an euill tongue are set downe by two comparisons First the vntamed tongue is like fire a little fire is able to destroie much matter the tongue being little yet doeth great mischiefe A coale yea a sparke of fire oftentimes hath raised great flames whereby whole houses villages townes and cities woods fieldes and forrestes haue beene deuoured Costly buildings gorgeous houses goodly cities large kingdomes huge countries ample wildernesses and pleasant forrests by a little fire may bee subdued and brought to nothing So the tongue is a fire which destroyeth and wasteth the greatest matters One word of the tongue hath kindled fire of hatred in mens heartes which vntill death hath neuer beene extinct and put out yea it hath caused so great a flame as hath destroied many people and burnt vp many Nations so that with S Iames wee may worthely compare it to fire Which to signifie it may be that God almighty hath made it of forme colour and fashion like vnto a fire The tongue is sharpe rounde and small at the tippe or toppe but greater wider and broader downeward So fire vpward is sharpe small rounde but greater larger and broader downeward So that the vpper ende of the flame is sharpe but the nearer wee goe to the matter whereon it feedeth or burneth the larger wider and greater is the flame and fire Wherfore in shape and forme the tongue is like fire The tongue in colour is reddish so is the colour of the fire so that therein they agree together The fire is swift and runneth speedely sending out flames nowe this way now that way So the tongue runneth and rouleth this way and that way is swift also and nimble sending out sound farre and neare and therefore not vnlike vnto fire so that for many like respectes it may not amisse bee compared vnto fire Now as it is compared vnto fire so is it called a world of wickednes It is a sea of sinne a pitte of vice without bottome a masse of mischiefe the originall or instrumentall cause of manifolde euils so that verye heathen poets and persons haue confessed it the cause of all euill as the Poet Menander did Menander It is a world of wickednes because most mischiefes and greatest sinnes among men by vnbrideled and wicked tongus are determined attempted and perfourmed By the tongue theeues conferre together talke and determine of robberies manquellers and murtherers by their tongues raise vp braulings the causes oftentimes of cruell murther By their tongues adulterous and lechearous persons first tempt the chastitie of others and with their wordes agree vpon the wickednes By the tongue lying dissembling flatterie and counterfetting is committed By the tongue slaunder backbiting swearing blasphemie and periurie is vttered By the tongue false sentence is pronounced either to the condemning of the righteous or absoluing of the wicked both which are abhominable before the Lord. By the tongue men are led into errour through false doctrine drawen to wickednes Pro. 17. by lewde councell Through the tongue by false reports priuate men and princes kingdomes and countreis townes and cities societies and families are sette at variance By the tongue familiars and frendes haue beene set at daggers drawing and their quarrels thereby haue ended in bloud By the tongue quarrels are picked contentions See Basil in Psal 33. fol. 85. pag. 2. caused braulings growen to the great hurte of priuate states and the marueilous hurte and disturbance of of weales publicke With filthines of speach it corrupteth with dissembling and flatterie it deceaueth
with lying and cogging it beguileth with false reportes it slaieth with slaunders it defameth with vain swearing it blasphemeth with inticing it inueigleth with smoothnes of talke it inforceth yea almost euery wickednes among the children Ecclus. 28. of men is either determined attempted executed or finished by the tongue Insomuch that Sirach hauing great experience falleth into a large discourse of those euils which come of the wicked tongue as that it hath destroied many which were at peace that it hath disquieted many and driuen them from nation to nation that it hath broaken downe strong cities and ouerthrowen the houses of great men abated the strength of the people and beene the decaye of mightie nations that it hath caste downe many vertuous women and robbed them of their labours that it causeth that such as hearken vnto it shall neuer rest and liue quietly that it striketh deeper then any rodde and deuoureth more then the sworde of the enemie and such like All which and the like mischiefes the Apostle in generall speech conteining calleth it a world of wickednes And thus by these two comparisons the apostle sheweth the great discommodities of tongues vnbrideled in generall Now as generally the vnbrideled tongue causeth great euils and ministreth matter of great mischiefe among men So particularly the discommodities of vntamed tongues are three 1 The euill tongue defileth the whole bodie 2 It is vntameable 3 It is geuen to slaunder and reproach of the brethren Which are three great euils 1 It is said to be so set among the members that it defileth the whole body and setteth on fire the course of nature and is sette on fire of hell How great an euill is this That it defileth the whole bodie it appeareth Our Mat. 15. Sauiour Christ disputing against the curious Scribes and Pharisies who in greater curiousnes and superstitious obseruation of ceremonies then for any sounde godlinesse sound fault with the disciples for not washing their hands before meate according to the traditions of the Elders testifieth vnto them that the meates which they eat with vnwashed hands corrupted and defiled them not but the things which came out of their mouthes as false testimonies slaunders and such like Things therefore framed in the heart and vttered by the tongue defile the liues of men Saint Paul condescendeth hereunto when he affirmeth that euill words corrupt good manners Neither are 1. Cor. 15. euill speeches and tongues the waies and meanes only to corrupt the whole life of man but also they witnesse the corruption of the heart which is the fountaine of all our actions For the tongue speaketh from the hart and by our talke our heartes are discerned insomuch that wee Mat. 12. shal be either iustified or condemned by our wordes and speeches Saint Augustine to the brethren in the wildernes confesseth 3. Ad fratres in erimo the same auouching that what manner of man one is in his hart such speech he hath in his mouth Saint Ambrose vpon the words of Paul Let no corrupt speache Vpō 4. Ephes proceede from you writeth thus What profiteth it a man to haue a cleane life and a filthie mouth seeing our Sauiour saith By our wordes wee shal be saued and by our words we shal be condemned Neither is it credible that he liueth well which speaketh wickedly insinuating that the filthie tongue doeth defile the whole life of man and so no doubt defileth the whole bodie It filleth our liues with lyings slaunders and blasphemie it pricketh vs forward to adulteries murther and all wickednes it stirreth vs vp to all mischiefe so that it is true which Salomon affirmeth Pro. 10. In many words there cannot bee wanting wickednes and he that keepeth his tongue is wise Hereby the whole life of man is corrupted and the wicked tongue leadeth vnto mischiefe and the lewde speaches of wicked and vngodly persons drawe men forwarde to manifolde finnes whereby their whole liues are polluted and defiled Neither that onely but it setteth on fire the course of nature able to peruert the order of things enough to set the whole world a burning sufficient to staine the whole conuersation of man by the wickednes thereof then the which there is neither any thing sharper to pearce neither any thing hotter to burne or set on fire then a venemous and wicked tongue Therfore the princely prophet Psal 120. Dauid speaking of the ineuitable and incurable mischiefe of the euill tongue saith It is as the sharpe arrowes of a mightie man and as the coales of iuniper Where the man of God compareth the tongue to dartes cast or to arrowes shotte of men most mightie which stick deeper and to the coales of iuniper which both burne soner and keepe fire longer Such is the force of the viperous tongue as it setteth on fire the course of nature and it selfe is set on fire of hell the deuill himselfe kindleth it Sathan himselfe for whom hell fire is prepared beeing both a lyer and a slaunderer from the beginning vseth the tongue oftentimes as his instrument and blowing it with the bellowes of all mischiefe sendeth flame thereinto whereby it burneth to great destruction as he set on fire the tongue of the serpent to deceiue the woman then Mat. 25. the womans tongue to deceiue the man so setteth he on fire the tongues of al wicked persons whereby great coles of wickednes are kindled And this is the first particular euill which is of the tongue 2 As the tongue defileth the whole bodie and setteth on fire the course of nature it selfe set on fire of hell So is it a thing vntameable and vntractable For whereas the whole nature of beastes and of birdes and of creeping things and things of the sea is tamed of the nature of man yet the tongue cannot be tamed It is an vnruly thing full of deadly poyson more vnruly then the beasts of the field more vntameable then the birdes of the aier more vntractable then the venemous serpents more slipperie and more suddenly gone then the fishes of the seas and waters more hardlie gouerned then any other creature for all these are tamed and made milde and meeke by mans wisdome practise diligence vse and labour But of al creatures the tongue is most disordered and vntameable And for beastes though they be most cruell sauage and vntractable by nature yet by practise vse industrie labour are they tamed Beares Panthers Leopardes Woolues Tygers and Lions insomuch that some of the Romane Emperors haue had of these beastes to run and drawe in their chariots and coaches Other princes haue Lions made so tame that they might play with them as with spaniels whelpes or beagels The Tyger which was sent from India to Anastasius the Prince was made meek and tame in like manner Birdes and Foules of the aier are made tame by like manner The crowe the rauen the hauke the fesant the eagle the vulture the parrat the
wee betray the trueth for which Sirach Ecclus. 4. Iude v. 3. and Jude the Apostle woulde haue vs contende or least by desire of peace wee seeme to sooth vp men in sinne and foster them in wickednesse yea for godlinesse vertue religion Christian faith to shine with all might and maine is not lawfull onely but lawdable also The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people as Moses Elias Micheas Esay Ieremie and the rest Our blessed Sauiour euen Iesus Christ for the truth Mar. 5. 15. 23. for the lawe for iustice and equitie contended against the deceytefull hypocriticall and superstitious Iewes Scribes Pharisies and high Priests The Apostles for the same causes had fundrie conflicts and combates in their times Saint Paul had sharpe contentions euerie where agaynst the Iewes for iustification by faith without Epistles to the Romans Ephe. Galat. Philip. the woorkes of the lawe agaynst Philosophers and worldly wise men for the truth of Religion agaynst the idolaters of the Gentiles agaynst false brethren which craftily crept in to search out the libertie of the Gospell Galat. 2. 2. Cor. 11. all these contentions were godly VVherefore as Moises agaynst the Amalakites Iosua agaynst the Cananites Israel agaynst the Madianites Sampson against the Philistines Dauid agaynst the Moabites Idumeans and Edomites Asa Hezichia Iosias and other vertuous Princes against idolatrous and wicked persons are commended when they stroue and contended So when for vertue iustice religion Christian fayth and such like quarels we contende our contentions are worthie commendation So then not all strife and contending is euill and opposite to meekenesse but that which breaketh loue alienateth the mindes of brethren renteth in sunder the bond of peace causeth diuisions among Christians and is against the rule of equitie and this is condemned Yea to varie in opinion of sundrie things in confultations and deliberations to disagree to iarre and dissent one from another in disputations of schooles pleadings in court of lawe so that they bee without bitter speaches without spuing out of rancour and poison without wreaking of our wrath and malice of our hearts without vp braiding reuiling taunting defaming and defacing one the other is not forbidden This bitter enuie hurtfull and vncharitable contention and strife whereby loue is broken peace and tranquilitie disturbed and hindered are the two euils opposed to meekenesse whereunto who so is giuen boasteth in vaine of wisedome and lyeth falsely agaynst the truth For the Gospel which is an absolute truth sheweth that onely to be true and sound wisedome when flying bitter enuie shunning contentions and striuings repressing and keeping downe desire of reuenge we shewe by good conuersation our woorkes in meekenesse of wisedome And this is the opposing of these two vices to the vertue of meekenesse the seconde thing in this discourse obserued 3 These things thus set downe in the thirde and next place the Apostle distinguisheth of wisedome and A distinguishing of wisedome setteth each foorth by Epithites and additions by their qualities and markes of difference there is one wisedome earthly another heauenly that condemned and this commended among men Vnto this distinction is he necessarily brought For where contention strife and brawling commonly growe of pride and pride is vsually puft vp with opinion of our owne wisedome hauing spoken of contention the effect of pride he hath iust occasion to speake of wisedome the false opinion whereof is oftentimes cause of pride among men and so distinguisheth of wisedome as that he stoppeth and shutteth a doore or gate against manifolde mischiefes The wicked couer and colour their brawlings brabblements contentions and striuings vnder a cloake of wisedome whose mouthes to stoppe our Apostle protesteth that if to haue bitter enuying and strife in our hearts if to burne and boyle in hatred if to bee giuen to contentions brawlings and disturbing of peace be wisedome as manie men account it yet it is but earthly wisedome sensuall and diuelish and so deserueth not the name of wisedome but vnproperly and as men tearme it vndeseruedly and commeth to distinguish of wisedome one is earthly sensuall and diuelish the which is wicked such wisedome may bee in brawlers and contencious persons another heauenly holy and diuine and this is onely in the true Saints of God Concerning the former which is wicked wisedome Wicked wisedome if wee may call it wisedome after an vnproper speach and by the common speach of men so calling it it is discribed here by three qualities or properties 1 It is earthly such as smelleth and sauoureth altogether of the earth and of the worlde and of worldly demeanour and manners The wisedome of earthly and worldly minded men is to be proude contentious quarellous giuen to reuenge euerie trespasse euerie offence euerie iniurie herehence it is that such are counted wise which take no wrong at any mans hande that put vp no iniuries which will be auenged by force and might They are contrariwise called fooles sillie men innocents which beare iniuries against them committed Insomuch as when we are iniuried and reuenge not the worldlings saying is What fooles are you to suffer it If we bee slaundered and euil spoken of and render not slaunder for slaunder reproch for reproch rebuke for rebuke then say they also What fooles are you If hee had saide so by me I would haue had him by the eares or I would haue spent an hundred pounde but I woulde haue tamed his tongue and made him eate his worde Thus the worldly minded men countbitter enuie and contentious brawlings and dayly striuing with men wisedome VVhich if we graunt to be wisedome yet is it carnall fleshly worldly and earthly Saint Paul hereunto agreeth who condemning the same fault in the Corinthes VVho notwithstanding boasted of their wisedome sayeth in this 1. Cor. 1. wise vnto them Where as is among you enuying and strife and diuisions are you not carnall and walke as men This is wisedome after a manner yet earthly not heauenly carnall not spirituall from beneath not from aboue worldly not godly With this false and coloured wisdome many puft vp thinke it the best way to auoide iniuries to put vp nothing but reuenge euerie quarrell and the onely way to obtaine their willes to cut it out of the whole cloth to quarrell with euerie one to be at endlesse debate and deadly contention with men this is farre from meekenesse this is called wisedome but this wisedome sayeth Saint Iames is onelie earthly 2 As earthly so is this wisedome sensuall naturally blind in heauenly things such whereunto by common sense men are caried as bruite beasts who suffering iniuries one of the other foorth-with either strike againe or push with horne or bite and teare with mouth and so are auenged Such wisedome it is to bee quarrellous contentious and giuen to reuenge This wisedome is 1. Cor. 2. not purged but corrupt with euill affections of nature
this proceedeth from those who beeing sensuall and carnall men men naturall not regenerate perceyue not the things of GOD neither can they vnderstand them because they are spirituallie discerned This is a part of Rom. 8. the wisedome of the flesh which is enmitie with God and neither is neither can bee subiect to him This Isai 5. is a poynt of selfe-wisedome where against the Prophet denounceth vengeaunce wo to them which seeme wise in their owne eyes and prudent in their owne sight Thus to doe wee haue of our mother witte and fathers wisedome euen from our prime parents and first fathers from whome wee drawe all maliciousnesse enuie and iniquitie Hereunto our owne sense mooueth our owne desire leadeth our owne nature pricketh which wee haue sucked with our conception from Adam and Eue and is altogether sensuall and naturall To giue our selues then to bitter enuie to brawling contention to strife and emulation to trust in our owne wits to flatter our selues in our owne conceit to stand too much vpon our pantiples to be quarrelous through pride to chalenge authoritie ouer other men and not to abide the checke of anie to striue and contend with euery one is wisedome in a false perswasion of men but wisedome worldly and wicked VVherewith who so are indued are carnall not spirituall sensuall not regenerate hauing not the spirit but led with their owne sensualitie as beasts in whom is no reason this the Apostle to intimate telleth vs that this wisdome is sensuall also 3 Finally and thirdly it is diuelish The originall of enuie and contention wherein the wicked worldlings repose wisedome is from Satan himselfe the authour the fountaine the well-heade of maliciousnesse enuie contention debate and sedâ—tion among men whereunto onely through him are men mooued Therefore the Apostle calleth this wisedome diuelish because it is not inspired by God but suggested by Satan not infused from heauen but powred into vs from beneath not instilled from the father of light but ministred vnto vs by the prince of the darkenesse of this world and therefore called diuelish Satan was contentious from the beginning lifting vp himselfe euen against God through the insolencie of his minde for which hee was cast downe from heauen Jude v. 6. and is reserued in euerlasting darknesse to the iudgement of the great day He was a murtherer from the beginning Iohn 8. as Christ witnesseth from whome all enuie hatred malice debate and contention aryseth He is therefore called the enuious man who soweth tares among the corne Matt. 13. of the husbande man euen the seede of hatred sedition debate and contention in the Church of Christ and in the common wealth also By him was the sedicious contention of Core Dathan and Abiram caused by him were Jannes and Iambres stirred vp to withstand Moises Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellowes of all brawlings were blowne in the Pharisies and Scribes to contend and striue agaynst the open truth of Iesus Christ by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell by him were the heretiques hatched who contended against the Catholike fathers in the primitiue Church by him were the proude Popes and prelates of Rome raysed vp to sowe the seede of sedition in all the Churches of Christendome by him are now contentious persons stirred vp to disturbe the peace of Hierusalem by him rebels rise vp against lawfull Princes princes are stirred vp one against another for couetous desire and ambition of minde each to seeke the casting downe of each others crowne and kingdome by him are priuate men set at deadly variance and prouoked often to the shedding of the blood of their brethren by him all contention and sedition all brawlings and brabblements all fallings out and quarrels in priuate states are caused so that we may right well conclude with the Apostle that wisedome to contention strife and debate in whatsoeuer kinde it be is from the diuell and therefore diuelish and these are the qualities and properties wherby it is described Nowe as the worldly and wicked wisedome is by properties noted so is it also set downe by effects which follow contention and strife Whereof Saint Same 's sayth where enuying and strife is there is sedition and all maner of euill workes Whereby he teacheth that sedition and all maner of euill workes ensue and follow contention and strife among men and therefore ought it with all carefulnesse and diligence be auoided That sedition and all maner of euill workes proceed from enuious aed contentious wisedome in few wordes it appeareth out of Salomon who witnessing that when Prou. 13. euery man contendeth striueth for the preheminence and will not giue place to another much mischiefe great disturbaunce disquietnesse and disdaine to ensue sayth Onely by pride doth man make contention and of contention all euill as experience proueth followeth Pride is cause of contention contention of sedition tumults rebellions vprores in coÌ„mon wealths Salomon not in the former place only but elswhere also coÌ„sumeth the first he Prou. 28. that is of a proud heart stirreth vp strife the example of Corah Dathan Abiram coÌ„firmeth the second for their Num. 16. contentiousnes caused them seditiously to rise vp against Moses Absolom of a contentious spirit couering his aspiring minde with sugered flatterie fell from contention 2. Kings 15. with Ioab to rebellion and sedition against Dauid his owne father The proud and contentious spirite of Ieroboam sonne of Nebat moued him to lift vp his hand against Salomon the king his master and openly to rebel against Rehoboam his sonne for euer Zimrie in like manner 3. Kings 11. 12. through pride became contentious and of contentious seditious and rebellious So that he being Captaine of halfe the hoast of Basha rose vp against Basha his sonne 3. Kings 16. the king and slewe him and raigned in his stead The contentioÌ„ of LacedemoÌ„ Athens ended in sedition Themistocles enuious contentioÌ„ against Aristides raised sparks of sedition among the people Silla Marius contention ended in ciuil dissention The like may be saide of Caesar and Pompey Anthonie and Augustus and infinite the like whose contentions and enuie hath ended in sedition This is true in the Commonwealth This is true in priuate states of men This is true in the Church of Christ This is true in all states and degrees so that Saint Iames saith truely that where enuie and strife is there is sedition and all manner of euill workes Seeing then contention enuy strife causeth sedition and all manner of euill works The wisdome which vpholdeth contention strife and enuie may worthely bee condemned which Saint Iames doeth both in describing the qualities and setting downe the effectes If you haue bitter enuying and strife among your selues reioyce not neither be liers against the trueth This wisdome discendeth
vs vnto himselfe in honorable wedlocke as it were wherfore he saith to his church I will Osei 2. marrie thee to my self for euer yea I wil marrie thee vnto me in righteousnes in iudgement in mercy compassion I will euen marrie thee in faithfulnes and thou shalt know the Lord. Of this heauenly mariage S. Paul speaketh to the elect saints of Corinth I am iealous ouer you 2. Cor. 11. with godly ielousie for I haue prepared you to one husbād to present you as a pure virgin vnto Iesus Christ The saints elect of God in the receate of the holy Sacramēt of baptisme haue pledged and plighted their faith and trouth to God being then married to God betrothed to Iesus Christ we ought not to leaue our first loue and Reuel 2. 4. betake our selues to worldly creatures but wholy to depend relie and rest vpon him and cleaue inseperably to him who hath freely loued vs in his beloued sonne Iesus Christ our Lord. The case thus standing then vvith vs to set our affections vpon earthly thinges to force and bende all our loue to vvorldly vvealth riches and honour is nothing els but the losse of our faith to God the breach of the knot bond of loue to him the violating of matrimoniall chastitie tovvard the almighty vvhereby vve become adulterers and adulteresses against the Lord. The impure vvicked persons of this vvorld vvhose onely care is the encrease of their wealth and honour are therfore adulterers and adulteresses against God and by the Apostle here so termed ye adulterers and adulteresses Almighty God hath sent his onely sonne of his vnspeakable loue to ioyne vs vnto himselfe in heauenly mariage by an inuiolable coniunction by him are we purged frō all iniquitie to be a pure spouse vnto him immaculate Tit. 2. 2. Cor. 11. and vndefiled before God that he might make vs vnto himselfe a glorious Church not hauing spotte or wrinkle or any such thing Shall we so soone forget our heauenly Eph. 5. cōiunctions shal we so soone forget that inestimable benefite shall we so soone falsifie our faith trouth to God Shall wee burie in obliuion so greate louing kindnesse of the Lorde shall we violently rente in peeces the bonde of couenant with so solemne protestation knit betwixt God and vs shall wee make a diuorce from him who loued vs forlorne and loued vs freely without any portion of goods to commende vs to followe the straunge loue of the world ô we adulterers adulteresses in so doing Wherefore as they which haue giuen their faith mutually and plighted their trouth each to each other and haue so knit the knot of matrimonie and are ioyned in honourable mariage together leauing their owne louers ioyne themselues in straunge loue are adulterers and adulteresses and so both called and counted euen so they which by solemne protestation haue in baptisme betrouthed themselues to GOD leauing him and giuing themselues to the straunge loue of the worlde and worldly thinges commit adulterie agaynst GOD and by Saint Iames are called adultresses and adulterers Ye adulterers and adultresses know you not that the amitie of the world is enmitie with God Thus to loue the world immoderately as doe the wicked is to hate God to professe friendshippe thereto is to proclaime warre against God to geue our selues inordinately to worldly things is to play the adulterers and adultresses against the Lord for which thing here men are sharply reprooued Yee adulterers and adulteresses know you not that the amitie of the worlde is enmitie with God 2 The reproofe premised the reason followed why the lustes and desires of worldly thinges should be auoyded and cannot bee followed without adulterie against God and the reason is from contraries the loue of God and of the world are contraries therfore they cannot agree together neither consist in one and the same person For if we loue the world we must needes hate God and if we loue God we must hate the world we cannot loue both at once and together for the amitie of the world is enmitie with God and he that maketh himselfe a friend of the worlde professeth as it were open hatred against God The loue of the world is for men to make thē selues seruants and slaues to worldly desires and corruptions The loue of God is to preferre him before all things and wholly to dedicate our selues to his seruice in holines Luke 1. righteousnes acceptable before him Betwixt which two there is such contrarietie as how much a man is inclined to the one so much hee declineth from the other how much he is wedded to the world so much he is alienated from the Lord. For as a woman the more shee groweth in loue with another man the lesse loue she hath and the lesse liking of her husband whom in fine she hateth and loatheth Euen so we rauished with worldly desires the more we loue them the lesse we loue God by the meanes whereof in fine we also hate him And as a wise husband cannot abide his Spouse wantonly to sport and play with an adulterer neither wil he part stakes in matrimoniall and secrete dueties of mariage with any other so neither will God and our Sauiour Christ suffer vs his spouse to dallie and sport with Sathan and this present world wherby we runne a whoring from him O then you adultresses and adulterers who are tickled with the inticements choaked with the cares rauished with the loue of worldly lustes know you not that the loue of this world is enmitie with God and that in louing the world you growe in hatred with God So that you cannot loue the world but you must leaue god cōmitte adulterie and fornication against him How contrarie these two loues be and how impossible it is for vs to loue both God and this world at once and together it may appeare by our Sauiour himselfe Mat. 6. who telleth vs that no man can serue two masters being contrarie one to the other for either he shall hate one loue the other or leane to the one and despise the other that we cannot serue God and riches God Mammon 1. Iohn 2. the Lord this world are contrarie masters so that none can serue thē bothtogether The holy apostle Iohn subscribeth to his master and ours Iesus Christ who exhorting men not to loue the world neither the things therin reasoneth from the contrarietie betwixt the loue of God of the world Loue not the world nor the things therein If any man loue the world the loue of the father is not in 2. Cor. 6 him Saint Paul rightly demaundeth as a matter impossible what fellowshippe hath righteousnes with vnrighteousnes what communion hath light with darkenes what concord hath Christ with Beliall God being righteous hath no fellowship with the worlde which is wicked and lieth altogether in sinne God being light and the father 1. Iohn 5 Iames 1
fearefull conflicte this must perswade vs neither to feare nor faint neither quinche nor quaile in this spirituall battle seeing prosperous successe and certain victorie is promised And this is the first point of our duetie and submission to GOD with the thinges therein conteined As our obedience to God standeth in submitting of our selues to him so also it standeth in our drawing neeâ— vnto him in like manner whereof Saint Iames saith draw 2. part of our duetie to God neere to God and he wil drawe neere to you cleanse your hands ye sinners and purge your heartes ye double minded In which words 3. thinges are to be noted 1 What he commandeth 2 What he promiseth 3. How we shal performe the thing he enioyneth 1 Touching the commandement and the precept enioyned it is drawe neer to God That we are commanded to drawe neere vnto God doeth it not insinuate vnto vs that naturally we are estranged alienated from god which is by sinne originally drawen from Adam and actually Isai 59. 5. Ierem. 25. committed by our selues as the Prophet of the Lord auoucheth to Israel your iniquities haue seperated betwixt you and your God and your sinnes haue hidde his face from you that he wil not heare you Saint Paul intreating of this naturall seperatioÌ„ from God writeth in this wise Wherefore remember that yee Ephes 2. being in time past Gentiles in the flesh and called vncircumcision of them which are called circumcision in the flesh that is the Iewes that you were I say at that time without Christ alients from the commonwealth of Israel strangers froÌ„ the couenants of promise had no hope were without God in the world And a little after describing the liues of the Gentiles as they were naturallie giuen Ephes 4. not called nor reformed not regenerate by the spirit of God he witnesseth the same and saith This I say therfore and witnesse in the Lord that ye hencefoorth walke not as other Gentiles in the vanitie of their mindes hauing their vnderstanding darkened and being strangers from the life of God Strangers from the life of god wherby God liueth in his Saints whereby the alienation and diuorce from God by Adam and the breach and seperation betwixt God and mankinde by our prime parents and first father committed is intimated vnto vs. Seeing then men are thus falleÌ„ away from God the Apostle exhorteth them to remember themselues and come againe to God and so drawe neere vnto him Which exhortation is very necessarie to all men in as much as all men dailie fall away from God For if meÌ„ dailie seperate themselues sequester themselues falling away and making a diuorce from God some by horrible idolatrie in religion some by shamefull corruption in coÌ„uersation some by impenitencie of their hearts some by adulterie in their liues some puâ—t vp in minde some burning and boyling in hatefull malice towardes their brethren some by blasphemie against God some by iniquitie against men some by slaunder of their tongue some by lies of their lippes some by cruell oppression some by cut sed couetousnes some by one wickednes some by another is it not needfull that we be taught to lay aside these things and renue a league with God Which thing as a part of christian duetie the Apostle here perswadeth vs drawe neere therefore saith he to God 2 To which short precept is set downe a like promise drawe neare to God and hee will drawe neare to you Which promise is as a reason to moue vs to drawe neare to God Wherein the louing kindnesse of God and his merciful affection to mankind appeareth who hath no delight in vnreconcilable hatred neither pleasure in the death destruction of men which by withdrawing themselues from God they purchase but would rather they Ezech. 18. 33. should drawe neare vnto him and liue He is readie to offet himselfe and is prest and at hande to all such as returne and come neare vnto him to make them to feele the comfort of his presence which drawe neare to him and seeke him with their whole hart Which thing Moses the great prophete of God published and preached vnto Deut. 4. Israell protesting vnto them that if from their idolatries and iniquities committed against him they would seeke the Lord their God they should find him if they sought him with their whole heart Thus is God founde of them which seeke him neare vnto them which drawe neare vnto him So God promiseth to turne vnto those which turne vnto him this being an vnspeakeable and incomparable Zachar. 1. benefit to haue God fauourable prest ready and at hand and to drawe neare vnto vs and is compassed and brought to passe by our drawing neare to God shall not the promise allure vs to the performing of the precepte and his drawing neere to vs moue vs to drawe neer vnto him Where Saint Iames promiseth that God will drawe neere to vs if wee drawe neere vnto him wee must not thinke that our drawing neere vnto God is the first mouing cause to prouoke and stirre vp God to drawe neere vnto vs as preuenting him and mouing him first to loue and then his grace shoulde followe vs For it is apparant by manifest testimonies of God that Gods grace Ier. 31. 18. LameÌ„t 5. 21. Rom. 11. 35. Philip. 2. 13. 1. Ioh. 4. 10 doeth preuent vs as Ieremie the Prophet plainly auoucheth and Saint Paul willingly both to the Romanes and also to the Philippians confesseth and Saint Iohn the blessed Apostle in his first Canonicall Epistle subscribeth the Prophet confessing the beginning of repentaunce Saint Paul the inclination of the will Saint John the originall of all dutie to be from God who first mooueth vs and inclineth our mindes to all manner of goodnesse But this Apostle teacheth that neither God himselfe neither his heauenly grace leaueth vs at any time vnlesse wee stubbornely alienate our selues from him and fall from our dutie vnto his diuine maiestie yea his grace mightily followeth all those which endeuour in holy feare to draw neare vnto him wherefore he saith draw neare vnto God and God will draw neare vnto you God may be sayd to drawe neare vnto man diuerse How God draweth neere to men wayes 1 By the manifestation of his Maiestie as to Moses Abraham Isaac Iacob and others both Patriarches and Prophets hee drewe neare when hee made his Maiestie knowne vnto them Exod. 33 verse 23 24. ver 1. Exod. 3. 2 2 He draweth neare also vnto man by the reuelation of his will which thing publishing and opening vnto men thereby he draweth neare vnto them as of all Nations he drewe nearest thus to Israell his people to whom he gaue his lawe and statutes whereby he became familiar vnto them 3 By the graces of his spirite which imparting vnto men he draweth neere thereby vnto them Wherefore Christ speaking of the sending of his spirite vnto his disciples Iohn 14. calleth
peace the prolonging of our prosperitie standeth in the life of one most teÌ„der womaÌ„ vertuous princes vnder the shadow of whose winges by the great prouideÌ„ce of God we haue these 33. yeares beene shrowded from many dangers and mightily protected from sundry perils at home and abroade by our enemies and our owne countriemen by whose godly zeale religion hath bene erected the truth of Gods vvorde established the glorious gospell of Christ maintained though the Princes of the world haue snuffed and raged frette and fumed stampt and starde thereat by whose gratious gouernement euery man hath hetherto in peace eateÌ„ the fruits of his owne orchard the grapes of his owne vine the coÌ„moditie of his owne land vvithout either hostile inuasion or ciuile discention to any great dammage vvhose terme of daies cannot be but the end of our prosperitie vvhose day of death shal be the beginning of our vvoful vvretchednes whose rest vvith God in eternal peace our entraÌ„ce into troubles in this coÌ„monvvealth her yeelding to nature vvhich the Lord differre long to his glory her endlesse comfort the first steppe and degree as it vvere to our miserable calamitie this I say vvhen vve do consider shall not our laughter be turned into mourning and our ioy into heauines 4. If vve recount that for tvvo yeares of late past 1585. 1586. God hath seuerely punished the prophanation of his gospell the conteÌ„pt of his vvorde the dishonour of his name our counterfetting of religion our impietie impuritie of our liues our manifolde sinnes and great iniquities vvhich in euery state and condition of men ouerflovv and abound by great famine by much penurie by extreame dearth vvhiche famine if it vvill not serue to reclaime vs and call vs vnto repentaunce to make vs thereby to chasteÌ„ our selues before God then is it to be feared that he vvill sende of al famine the most grieuous not a famine of bodily bread as novv vve haue suffered but a famine of the bread of life euen of the vvorde of Amos 8. GOD vvhereby our soules are nourished threatened by the Prophet vvhen vvee shall vâ—ander from sea to sea from North to East seeking the vvorde of God and shall not finde it and that for our vvickednesse fruitelesnesse and vnvvorthinesse he vvill take avvay the kingdome Mat. 21. of God from vs and giue it to a nation that vvill bring foorth fruite thereof shall not the remembrance of this turne our laughter into mourning and our ioy into heauines 5 If finallie we call to minde the seueritie of Gods iudgementes against like sinners and his indignation powred out vpon such people as our consciences doe witnesse we are a great number of vs shall not this turne our laughter into mourning and our ioy into heauines Wherefore I call heauen and earth to recorde this day euen against our selues that if god in his iustice hath not spared the olde world the hope of posteritie but for their fornicatioÌ„s gaue them ouer to the rage of the swelling waters to be drowned if hee spared not the famous Gen. 6. 7. Gen. 19. Cities of Sodom and Gomorrha the very Paradise of all worldly pleasure but for their intollerable pride riotousnes and vncleannes of life stroke theÌ„ from heauen with fire and brimstone that they pearished if hee spared not not the kingdome of Israel and Iudah his owne people but gaue them ouer as captiues into the hands of the Assytians 4. Kings 17 25. and Babylonians for their iniquitie if he spared not Hierusalem the citie of the Lord wherein his holie Temple was erected but for their vnworthines and ingratitude gaue it ouer into the hands of the Romane Captaines Josephus de bello Jud. lib. 7. Eusebius lib. 3. to be destroied in cruell manner as the stories report vnto vs if he spared not the noble Corinth the worthie Philippi the famous Ephesus the renowmed Constantinople but for their fruitlesnes vnder the Gospell their securitie and confidence in vaine things gaue them ouer to Turkish slauerie if hee hath not spared Fraunce Flanders and other our neer neighbours round about vs but daily punisheth their sins either with forrain power or ciuil sword either with daÌ„ger of dreadful pestilence or distres of miserable famin or some such like way or mean of punishment Shall we in Englande whose knowledge rightly considered aboue other people not inferior to these forenamed in iniquitie looke or hope to scape vnpunished What is his power abated is not his arme stretched out stil is not he in like manner righteous as hee hath beene in former times shall wee remember these things and shall not our eyes gush out with teares shall not our laughter be suddenly turned into mourning and our ioy into heauines When these calamities shal come vpon vs when our deserued punishments shall ouertake vs then shall wee will we nill we abide the performance of that woefull threatning of God by his Prophet I wil turne your feastes into mourning and your songs into lamentation I will Amos 8. bring sackcloath vpon all loynes and baldnes vpon euery head and I will make it as the mourning of an onely sonne and the ende thereof as a bitter day and this day of punishment how neere it is who knoweth Nearer no doubt then we doe thinke or suspect The terror and calamitie whereof that we may shunne and auoide let vs afflicte our selues before God through true repentance let vs sorrowe and weepe for our sinnes let our laughter be turned into wofull mourning and our ioy into heauines for the iniquities which we haue committed that God may be mercifull to our vnrighteousnes that he may be fauorable vnto vs his people that he may turn his wrathfull indignation from vs be gratious to his inheritance for euer But as for vs what man what woman of many thousands followe this aduise and councell of the Apostle who soroweth who lamenteth who weepeth who turneth his laughter into mourning or his ioy into heauinesse for his sinnes Yea euery man euery woman amongst vs flatter them selues in their owne sinnes and there withall are lulled a sleepe in the cradle of securitie The Vsurer continueth in his deuouring the adulterer and adulteresse in their vncleannes the proud person in his brauerie the glutton in his riotousnes the extortioner in his cruell dealing the couetous man in his miserablenesse the enuyous in his malice the lier in his falshoode the blasphemer in his vaine swearing the slaunderer in his backbiting Euery one runneth on the race of his owne desire and though our punishment followe vs at the heeles yet put we off the euil day from vs with the blockish Ezech. 11. 3. Amos 6. 3. Israelites and approach and drawe neer to the seate of iniquitie The wicked face it out with all shamelesnesse the common strumpette taketh vpon her as if she were right honest the secrete and priuie harlotte minceth it and pranketh it in
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