THE EPISTLE OF SAINT IAMES, THE FIRST VERSE, THE FIRST SERMON.

IN this title the first thing is the First the per­son writing person which wrote this Epistle: In whose circumstāce two things are to be considered. 1. His name, who, or what hee was. 2. His cal­ling and profession; that he was a seruant of God, and of Christ.

First touching his name, who he was, He was Iames, called Iames the iust, or Iames the lesse, brother [...]o Iude the apostle, called also the brother of the Lord. Among the Apostles there were two of this name, the one was the [Page] sonne of Zebedee, and brother of Iohn; the other the sonne of [...]t. 10. Alphee, and brother of Iude. This was also called the brother of the Lord, as Paul tearmeth him, who writing to the Gala­thians, saith; That he came to Hierusalem to visite and see Pe­ter, [...]lat. 1. with whom hee staied fifteene dayes. But of the Apo­stles he saith he saw none, but Iames the brother of the Lord. Not that he was the naturall brother of Christ, as Heluidius gathered, but because he was sonne of Mary Cleopha, sister to the blessed Virgin, and so his cosen germane, called his bro­ther after the manner of the Hebrewes, who call them bre­thren and sisters, who are of the same kinred, as Saint Hierom Hier. against luid. [...]ne. 13, [...]e. 29. [...]t. 12. [...]t. 13. sheweth. According to which speech Abraham calleth his ne­phue Lot, brother; and Iacob, Laban his vncle; Laban, Iacob his cosen, brother. Thus Mathew speaketh, who reporteth that while Christ was preaching, his mother & brethren came and desired to speake with him. And who these his brethren were, a little after he noteth by the confession of the people, who hearing his wonderfull wisdome, and seeing the strange myracles which hee wrought among the people, as amazed thereat, cryed out, Is not this the Carpenters sonne? is not his mother called Mary, and his brethren Iames and Ioses, Si­mon and Iude? and are not his sisters with vs? Whence then hath he these things? Thus the Hebrewes called them bre­thren which were of kinred: & so was Iames called the Lords brother, in that respect onely that he was his kinsman, and cosen german, his mothers sisters sonne.

Iames thē son of Alphee, cosen to Christ, & one of the 12. A­postles, [...]. 4. &. 10. as in the gospel it appeareth, was the writer of this Epi­stle. For which cause both the Greeks & the Syrians geue him the name of an apostle, affirming that Iames the Apostle wrote this. Notwithstanding there were in former times, and are now also some, whith doubt of the authoritie of this Epistle: Into which doubt they haue been brought by these reasons specially. First, he calleth himselfe a seruant of Christ, but not an Apostle: therefore say they, it appeareth that it was not Iames the Apostle. This reason is most weake, and by the like may be refuted. Saint Iohn in his first Epistle calleth himselfe neither the seruant of Christ, neither an Apostle, shoulde wee therefore conclude, that Iohn was neither the seruant, nor the [Page 2] Apostle of Christ? Were not this absurde? In the other two Epistles he calleth himselfe Elder, but not Apostle: Therefore was he not an Apostle which wrote them? Saint Iude in his generall Epistle calleth himselfe the seruant of Iesus Christ, Jude ver. and brother of this Iames, shall we therefore inferre and con­clude, because he calleth not himselfe an Apostle, therefore he was none? If a king in his title should omitte the name of his kingdome, should it therefore follow he is no king? If because he calleth not himselfe an Apostle, the reason shoulde followe therefore he were not an Apostle, then should the like follow in the other two Apostles, which may not be.

Another reason is, This Writer maketh not mention so of­tentimes of the merites of Christ, as other Apostles doe, ther­fore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle. For all the Apostles were sent to preach Christ, & remission of sinnes by his death The answere hereunto is not hard. He maketh memorable mention of Chtist, and his profession calling him our glorious Cap. 2. Lord, whose faith and religion he counselleth to be without re­spect of persons. And for his parte, his endeuour was in this place, to root out securitie and hypocrisie out of the heartes of men, who with a bare name of faith deceiued & flattered them selues; against which fond perswasion, and vaine ostentation of faith, the Apostle bending himselfe, could not so often menti­on the merits of Christ, as others did, who hauing to doe with others which professed not Christ, altogether almost entreat of his death, merites, and redemption, as hauing more matter ministred to labour in doctrine, then S. Iames had, who against carnall professors, and counterfetting hypocrites, frameth his stile, and spendeth his labour to that purpose.

A third reason moueth them hereof to doubt, This Author Chap. 2. 3 cyteth (say they) the story of Abraham to proue iustification by works, which S. Paul to the Romanes & Galathians citeth for iustification by faith. Thus seemeth this Author to preach cō ­trary to Paul, whose doctrine is plaine, that we are iustified by grace freely, without the workes of the lawe, euen by faith in Christ Iesu. This may thus be repelled. These Apostles spake not in the same sence of faith and iustification, but S. Paul of true faith, S. Iames of coūterfet faith: S. Paul of iustification by faith before God, Saint Iames of being knowen to be iustified, [Page] which is, before men by good works, therfore they are not contrary. Neither this onely, but they dealt with diuers persons: S. Paul with them which ascribing too much to their works, derogated from faith in Iesus Christ. Against whom Paul dispu­ting proueth that iustification before God is by faith onely in Christ, vnto which purpose works auaile nothing. Saint Iames dealt with men quite contrary affected, euen such as boasting to much of their bare faith, neglected the study of good works, & so slept in the cradle of securitie: wherfore S. Iames, to rouse and rayse them, affirmeth that bare faith, neglecting and not regarding good works, is dead, and profiteth nothing, because works are as testimonies and fruites of our faith, whereby it is knowen to be either dead or liuely, as the tree is manifest by the fruites thereof. Euen as Abraham being before God iusti­fied, yet by his works shewed his faith, wherby he was knowen to be righteous, and thereby so reputed of men, and therto ci­teth he faithfully the story of Abraham, not to prooue that by his works he was iustified before god, but to shew that his faith was fruitful in all good works to the glory of God: and that by his works he was knowen to men to be righteous, and so the Scripture fulfilled, Abraham beleeued, and it was imputed vn­to him for righteousnes. So that there is sweet melody, and a ioyfull harmonie betwixt these Apostles, in that, that S. Iames in the second chapter teacheth that, which almost in euery E­pistle Paul preached, that men must not professe religion in word onely, as hypocrites do, but by good works beautify their calling, that their cōuersatiō may be answerable & correspon­dēt to their profession, & so God in al things glorified, through Iesus Christ. S. Iames then saw the pestilent hypocrisie of men, who like the olde Philosophers, could speake welof vertue, but would not perform that thēselues, which they gaue in precept [...]culans [...]tions. vnto others, as Tully cōplaineth: so these could talke much of faith, but would doe neuer a whit thereafter, & therfore ben­deth himself wholly against thē, as in the discourse appeareth, agreeable to the scripture. So then if al things be truly weyed, & circumstances duely considered, it may appear that this epi­stle is most catholick, so that neither of the author, neither of the autority ought men to dout: but as cōmōly, so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ.

2 The writer being Iames the holy Apostle, it fol­loweth that we consider his profession and calling; wher­of the place it selfe teacheth vs, in that he is called a ser­uant of God, and of Iesus Christ.

Seruants (as Saint Augustine sheweth) in the Latine tongue were so called, because such as by right of war might haue beene slayne, were reserued, and kepte Lib. 19 c. 15. ciuitate Dei. aliue, and so called, and named seruants, a seruando, from sauing: The kinds whereof if we wil consider, as may serue to this purpose, I suppose they be two. One kinde of seruants which are so by condition, as borne by nature; caught in warre; bought with money: of which there were not a fewe in the daies of Christ and his Apostles: of such Iohn 8. our sauiour might seem to haue spoken, when making dif­ference betwixt the sonne of a man and his seruant, which he applieth to the cursed Iewes, which were the seruantes of sinne: He saith, the seruant abideth not in the house for euer, but the sonne abideth for euer. Saint Paul of this ser­uitude speaketh, both exhorting him that was by conditiō 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes. 6. 1. Pet. 2. a seruant, in that condition to continue without grud­ging: and also exhorting seruants to be obedient to them which were their bodily masters. Whereunto Saint Peter also exhorteth. When the Apostles speake of seruants by condition, euen such as were borne in captiuitie, or such as were taken in warres, or finally, such as were bought with mony, and were their slaues & seruants to whō they belonged, but of such S. Iames speaketh nothing here.

There is another kinde of seruants, which are seruants by profession & calling, who offer their seruice vnto God, and his sonne Iesus Christ our Lord, which are also of two sorts. Men are the seruants of God, either generally, ey­ther particularly. Generally they are all the seruantes of Iesus Christ, whosoeuer professe his religion, and promise their seruice vnto him in the generall calling of a Christi­an. Thus bond and free, male and female, young and olde, rich and poore, prince and people, wise and foolish, lear­ned and ignorant, base borne and honourable, one and another: euen all such as professe the religion of God, and of Christ, are his seruants. Samuel being a childe, be­fore 1. Kings 3. [Page] fore he serued in the place of a Prophet, being called by God, was taught to say by Ely the priest, Speake Lord, thy seruant heareth.

Iob in sinceritie professing the religiō of God, is called Job. 1 &. 2. & 42. the Lords seruant. Dauid not yet aduāced vnto the king­dome, but persecuted by Saul, and in danger in the desert of Maon, perceiuing the inestimable loue of God toward Psal. 116. Psal. 143. 12. 144. 10. him, protesteth that he will therefore be thankfull, and do God seruice: Behold Lord, for I am thy seruant, I am thy seruant, and the sonne of thy handmaide. In this sence in­finitely is setuant taken in holy Scripture, meaning all such as serue God in profession of religion.

Specially they are called the seruants of God, and of Christ, who in some seueral and chiefe calling do homage vnto God, and promote his kingdome. So Princes in common wealths, Preachers and Ministers in the Church of Christ, are seruants of God and of Christ, in speciall ser­uice. Our sauiour Christ in some sence is also a seruant, in that in the office of a mediatour he serued the wil and pleasure of his father, whereof the prophet Ezechiel spea­keth, Ezech. 34. I will set vp a shepheard ouer them, and he shall feed them, euen my seruant Dauid, he shall feede them, and be their Shepheard. By Dauid, not meaning Dauid the king, the sonne of Ishai, but Iesus Christ, of whom Dauid was a liuely type and figure. Isai also speaketh of Christ in the Isai. 52. 53 v. 11. 42. 1. person of God, Behold my seruant, he shall prosper, hee shalbe extolled, and exalted very high, speaking of our sa­uiour Christ, in whose hands the worke of our spirituall deliuerance prospered. Seruing therefore as the head, & great Shepheard of the church, he is called in a special re­spect, the seruant of God. Dauid and other Princes ser­uing God in the chiefe place of the common wealth, in handling the scepter of gouernment, are called Gods ser­uants. Magistrates seeking by setting foorth Gods glory and true religion, by geuing precepts, and making lawes for the aduancement of godlines and vertue, are called the seruants of God in that speciall seruice, as Augustine Epist. 50. to Boniface the Earle at large sheweth. So the Apostles and Ministers of Gods word, specially called to the mini­sterie [Page 4] of the word and sacraments▪ are called in respect of that speciall seruice, specially the seruants of God and of Christ, as Saint Paul in sundrie his Epistles, Saint Peter, and this Apostle of himselfe speaketh, calling themselues the seruants of the Lord.

Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ, and to licke dust vnder the feet of his Church, as the Prophet speaketh: which is, that earthly Princes should not feare to set out the gospel, Psal. 72. and geue all their strength to the enlarging of Christ his kingdome, though it bee with hazard of their crownes. Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God, as their hiest honour to be ministring spirites to Christ, and to be subiect vnto him. How many times doeth Abraham, Isaac, Iacob, Mo­ses, Iosua, Dauid, Ezechiah, and all the zealous kinges of Iuda entitle themselues the seruants of God? How often doeth God shew foorth his great loue, fauour and good­nes to Israel, yea and many other vnder this name, that they are his seruants? Who euer of the Princes of the earth, but Pharao, and Senacherib, and the like, exalted themselues against him in this wise, Who is the Lorde that I should heare his voice? I know not the Lord, nei­ther vvill I let the people goe, Exod. 5. Exod. 5.

If thou vvert as mightie as Dauid the King and Pro­phet, yet this is thy greatest honour, vvith him to say; Be­hold Lord, for I am thy seruant, I am thy seruant, and the sonne of thy handmaid, Psal. 116. If thou excellest al kings in vvisdome, riches, honor, as Salomon did, yet this is thy Psal. 116. glory, to reioyce in the seruice of Iesus Christ. If thou vvert vviser then Daniel, more righteous then Noah, more perfect then the Prophets, this is thy glory, the ser­uice of Christ. If vve vvere Princes on earth, Prelats in the Church, Angels in heauen, yet this is the height of all glory, to reioyce in the seruice of Christ. Who are vve and vvhat are our fathers houses, vvho can imagine and frame vnto our selues greater glory, then to bee seruantes vnto Christ? This the Apostles did not, vvho alvvais held it their greatest glory to be indeed the seruants of Christ,

[Page] 1 Now this name of seruant must teache vs humi­litie, that we submitte our selues to Christ, whose seruants we are, and for his sake, and by his example to serue one another, wherunto he exhorteth, You know that the Lords of the Gentiles haue rule ouer them, and they that are Matt. 20. exercise authoritie vpon them. But it shall not be so among you, but who so will be great among you, let him be your seruant, and who so wil be chiefe among you, let him be your minister, euen as the sonne of man came not to be ministred vnto, but to minister, and to geue himselfe John 13. for a raunsome for many. Whereunto his example in wa­shing his Disciples feet serueth. Whereupon he conclu­deth; You call me master and Lord, and ye say well, for so I am: if I then your Lord and master haue washed your feete, ye ought also to wash one anothers feet. For I haue geuen you an example, that ye should doe euen as I haue done vnto you. Verely, verely I say vnto you, the seruant is not greater then the master, neither the Ambassador grea­ter then hee that sent him. So by their calling vnto his seruice, hee by his example teacheth them humilitie, both to serue him, and to serue one another also. The ho­ly Apostle teaching the Saints that their freedome and li­berty Gal. 5. consisteth in mutuall seruing one another in the hu­militie of their hearts, thereunto exhorteth. Brethren, you haue been called vnto libertie, onely vse not your libertie as an occasion to the flesh, but by loue serue one another. Elsewhere about to entreate of the particular dueties of Ephes. 5. speciall persons, as a sentence generall he premiseth this, Submitte your selues one to another in the feare of God. Vnto whom Saint Peter subscribeth; Submitte your selues 1. Pet. 5 one to another, deck your selues inwardly in lowlines of minde, for God resisteth the proud, and geueth grace to the humble. Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth, and to serue one another in the feare of God. Let disdainfull contempt, let ambitious honour, let insolent pride, let peeuish arrogancie be abandoned & abolished frō the harts of the Saints, who are therfore ser­uants to serue God & his sonne Iesus Christ, in all pure & [Page 5] holy obediēce, & for his sake to serue one another in loue.

2 By our seruitude we are furthermore taught, what we owe vnto Christ Iesus our Lord and maister: euen all Luke 1. seruice, which is the ende of our redemption and clean­sing by Christ from our sinnes. Zacharie the father of Saint Iohn Baptist therefore saith, wee are redeemed and deliuered from all our enemies, that we should serue him (that is Christ our redeemer) in holinesse and righteous­nesse all the dayes of our life. Saint Paule affirmeth that Heb. 9. we are washed and purged in cōscience from dead works to serue the liuing God. We are Christs both in life and Rom. 14. death, none of vs liueth vnto himselfe, neither doth any die vnto himselfe: for whether we liue, we liue vnto the Lorde, or whether we die, we die vnto the Lord, whether we liue therefore or wee die, we are the Lordes. In all things therefore, and at all times wee ought to serue him, being not our owne, but bought with a price, that wee might glorifie God in spirite and in bodie, which are both his. We are all that we are to serue Christ and his Church, 1. Cor. 6. our power, our abilitie, our strength, our witte, our riches, our knowledge: the partes of our bodies, the powers of our mindes, our limmes, our liuings, our liues, yea euen our owne selues are the Lordes, to whom we owe whatso­euer is in vs. Let vs then in the fcare of God, confesse him with our mouthes, praise him with our tongues, be­leeue him with our hearts, glorifie him in our workes, and Psal. 100. in all things serue him as it becommeth vs. 1 For he hath made vs and not we our selues. 2 He hath redeemed vs, not with corruptible thinges, as siluer, and golde, but by 1. Pet. 1. his owne blood, as of a lambe immaculate and vndefiled. 3 He saueth vs from death, and deliuereth vs from perill and trouble 4 He aduaunceth vs to glorie: shall we not serue him then, our Sauiour, and our God? If the crea­ture owe all seruice to the creator: if they which are re­deemed, owe him seruice by whom they are redeemed and deliuered: if such as are saued owe seruice to their sauiour and preseruer: if they which are glorified, owe seruice to him by whom they are aduaunced to glo­rious dignitie, shall not we serue Christ, our creator, re­deemer, [Page] sauiour, and by whom onely we are partakers of immortall glorie? What great disloialtie, what great im­pietie, what great ingratitude, what great iniquitie is then committed against Christ Iesus, when wee seruing our selues, our pleasures, our affections, our bellies, our backs, and our inordinate desires, we cast off the yoke of his ser­uice from vs?

3 Seruaunts ought to imitate such vertues and good Mat. 11. 13. Iohn. 1. Pet. 2. Ephes. 5. Ephes. 4. 2. Cor. 8. qualities as they finde to shine and flourish in their mai­sters, as we see often in the seruants of men: wee are the seruants of Christ, we are bound therfore to imitate those vertues, which he, & the Apostles in him haue cōmanded to be followed, his meekenesse, pacience, humilitie, loue, long sufferance, liberalitie, kindnesse, forgiuenesse of of­fences, and the like vertues, which shone in the face, as it were, and whole life of Iesus Christ.

4 Finally, seruants must attende vpon their masters will, waite their leasures, relie and rest vpon their care for them, seeke all necessaries at their handes: so we the ser­uants of Christ, must do his will in all things, waite his leasure paciently for our deliuerance, depende vpon his prouident care, who careth for vs, and in all our needes and necessities haue our recourse to him by praier. These and the like dutifull considerations ought this our spiri­tuall seruice to raise vp in our hearts, that as in name, so in deed we might in all things shew our selues the vnfained seruants of the Lord Iesus, as no doubt this Apostle was, who not excluding nor shutting out other respects, ha­uing consideration specially of his calling and office of an Apostle, calleth himselfe the seruant of God, and of the Lord Iesus.

Iames being the writer and sender of this Epistle, sen­deth 2. Pérsons to whom he writeth. it to the dispersed tribes of Israel, so the twelue tribes of Israel were the persons to whom hee writeth and sen­deth his Epistle. These tribes had their names from the twelue sonnes of Iacob, which were the twelue Patriarks, who had the land of Canaan diuided into twelue seuerall partes for the twelue tribes of Israel. Of these tribes and their heads, we may read in the bookes of Genesis, Num­bers, [Page 6] Iosua, the Reuelation of Saint Iohn, and such like Gen. 49. Num. 1. & 32 Iosua. 9. & 13 Reuel. 7. [...]laces, whereunto for this matter wee may bee referred. These tribes taking their names from the holy Patriarks, [...]n the time of the Apostle were driuen out of their pos­ [...]essions, which for many yeares they reteined in the land [...]f Canaan, and were now dispersed, whereof the Apostle [...]ere certifieth vs, when he saith, To the twelue tribes dis­ [...]ersed, salutation. These being remoued from their owne [...]nd olde seates, which in Canaan they enioyed manie [...]eares, were now dispersed and scattered among the Gen­ [...]iles in many places of the world.

And this dispersing and scattering of these tribes was not at once, and together, but at diuers times, and vpon sundrie occasions: partly they were dispersed and scatte­red when Salmanaser king of the Assirians caried them 4. Kings 17. captiue into Assiria, and helde them in cruell bondage: partly when they were subdued by Nabuchodonosor, and 4. Kings 24 caried into Babylon into captiuitie, for the rebellion of [...]ehoiakim against the king of Babylon, to whom he was subiect: partly they were dispersed by reason of the tu­mults and sturre that was in Asia and Aegypt: partly when immediately after the death of Saint Stephen, the cruell Acts 8. Pharisies moued persecution against the Church at Hie­rusalem, insomuch as thereby such as beleeued, were scattered throughout the regions of Iudea and Samaria. The lewes being thus miserablie dispersed and scattered into euery coast and countrie, place and prouince of the worlde, so that in person, and by his presence, hee coulde not teach them by liuely voice, and worde of mouth, the Apostle by his letters which might better be brought vn­to them, informeth them in their duties, and thus wri­teth vnto them dispersed. Of which scattering there was manifest token, in that Saint Paul being the Apostle of the Gentiles, and sent to preach vnto them, into what place so euer he came almost, he found a Sinagogue of the 1. Rom. 1. Gal. Acts 9. Acts 13. Iewes, and assemblies of them, dispersed and scattered a­mong the Gentiles, as in Damascus, in Siria immediately after his conuersion, and in Asia the lesse, in Antiochia a towne of Pisidia, in Thessalonica a Citie of Macedo­nia, [Page] at Corinth, Ephesus, at Rome also, and sundrie other Acts 17. 18. 28. chap. places of the Gentiles, whereby it manifestly appeareth, that they were dispersed, as here S. Iames writeth vnto the twelue tribes dispersed.

And this dispersing of the beleeuing Iewes among the Gentiles, putteth plaine difference betweene the King­dome of Christ, and the kingdoms of this worlde. The kingdomes of this worlde be they neuer so ample, large, and great, yet are they contained within certaine bounds, circuits, and limits of the earth. The kingdome of the Per­sians and Medes, a mightie kingdome, hauing besides Sidrach, Misach, and Abednego, 120. princes and gouer­nours, yet it was measured by it limits and bounds: it rea­ched not through the whole worlde. The Grecians, the Romans, the Babylonians, and other people had mightie Monarches, Dominions, and Empires, yet none of them but had their bounds on earth, which they did not passe: but the kingdome of Christ is infinitely spread vpon the face of the earth, and runneth through the whole worlde: Psal. 72. for his dominion is from sea to sea, and from the riuers vnto the end of the land. They that dwell in the wilder­nesse shall kneele before him, and his enemies shall licke the dust▪ the kings of Tharsis, and of the Iles, shall bring him presents, the kings of Sheba and Saba shal bring him gifts. Yea all kings shall worship him, all nations shall serue him. This kingdome reacheth from East to West, from whence men shall arise to encrease this kingdome: for which cause our Sauiour saith to the vnthankefull Mat. 8. Iewes, that many shall come from the East and West, and shall sit with Abraham, Isaac and Iacob, in his heauenly kingdome: which kingdome Saint Iohn describing, and shewing who were as heires sealed vp therevnto, saith: Af­ter these things I beheld, and lo, a great multitude which no man could number, of all nations and kinreds, people Reuel. 7. and tongues, stoode before the throne, and before the Lambe, clothed with long white robes, & palmes in their hands, and so after the 144. thousand of the Iewes, he re­ferreth an innumerable multitude also of the Gentiles to the kingdome of Christ, whereby it appeareth it is infinite [Page 7] and vniuersally diffused and scattered vppon the whole earth, whereunto all the elect of God wheresoeuer disper­sed, appertaine, as in the writing of Iames to the twelue tribes dispersed, appeareth.

2 Besides this, in that Saint Iames writeth vnto the twelue tribes dispersed, it teacheth vs that the Church of Christ is tied or bound to no place. neither so fastened to Hierusalem, but it may be remoued: but is alwayes there where the true saints of god are. The church was somtime in paradise, whē our prime parents were there resident in their righteousnes, but not so immoueably, but that it was afterward els where in Abell. The Church was in Mesopo­tamia in Abraham, but not there tied: but afterward it was here and there with him, now in Aegypt, now in Caldea, now in Canaan, now here, now there, with Isaac, Iacob, and Ioseph, with Dauid, the Princes, the Prophets, Christ, the holy Apostles, as the stories witnesse. Now in the coun­tries of the Gentiles in the dispersed Iewes, to whom S. Iames here writeth. Absurdly therefore do our aduersa­ries the Papists tie the Church of Christ to the Chaire of Peter in Rome▪ Seeing in all times it hath remoued with the faithfull, and is there where the worde is professed, Sa­craments duly administred, discipline in some measure practised and exercised.

3 Now that Saint Iames mencioneth onely the twelue tribes of Israel, as the persons to whom he writeth, we may not gather, that this doctrine appertaineth not to vs, nor to other Churches, as well as to the Iewes and scattered tribes, to whom it was chiefly and first sent. For such is the nature of God, that when he speaketh to one man, or one people, yet then must all men, and all people heare him. Wherefore when he gaue his law to Israel onely, yet it concerneth all men, and condemneth all that are guil­tie Exod. 20 thereof. Saint Paul rehearsing the punishments which God inflicted vpon the Iewes for their horrible sinnes, 1. Cor. 10 shewing that the same appertaine vnto all, concludeth, that such things came vpon them for examples, but were written to admonish vs, vpon whom the endes of the world are come. And generally speaking of the whole [Page] scripture, that it is not written to any one people, but that Rom. 15. it concerneth others in like maner, saith: Whatsoeuer things are written aforetime, are written for our learning, that we through patience and consolation of the holie scripture might haue hope. Whatsoeuer then in scrip­ture, tendeth either to doctrine, or to instruction, repre­hension, correction, or consolation, it after some maner al­so pertaineth vnto all. Whether then the Saints write to whole Congregations and Churches, as Paul to the Ro­mans, Corinthians, Galathians, Ephesians, Philippians, Collossians, Thessalonians, and other Churches, or els to speciall persons, as Paul to Timothie, Titus, Philemon: Iohn to the elect Ladie: & to Gaius beloued in the Lord: or other persons, they in some maner concerne all men: and something therhence may be gathered which concer­neth not those places and persons only, but all in generall, Though therefore Saint Peter write, to the Saints being 1. Pet. 1. 1. straungers, which dwelt here and there throughout Pon­tus, Galatia, Cappadocia, Asia, and Bithinia: and S. Iames here sendeth this Epistle to the twelue tribes of Israel dis­persed and scattered: yet may we not thinke that it con­cerneth them onely, but all men also, albeit for the cir­cumstance of time, place and person, they wrote vnto certaine.

Neither is this marueilous or strange. The Philoso­phers and prophane writers, as Plato, Cicero, Aristotle, Xenophon, Seneca, and others, haue written to seuerall and certaine persons chiefly, yet their precepts concerned all the Gentiles, who thought themselues bounde to o­bey them. Shall humane Philosophie dedicated to cer­taine persons, binde all to obey it: and shall not the hea­uenly and diuine Philosophie of Gods worde, though it thiefly be sent to some one, yet bind all men to obedience? This Epistle was sent to the twelue tribes dispersed, yet it concerneth all men: Wherefore of the Grecians it is cal­led Catholike: of the Latins, Canonicall: of vs & others, Generall, because it concerneth all people in generall. Neither doth it follow, it was writ first to the Iewes, there­fore it appertaineth not to vs Gentiles: for the whole [Page 8] law of God, and the whole doctrine of the Gospell, was Exod. 20. Mat. 10. Act. 13. Matt. 28. first deliuered vnto the Iewes, and then afterwarde vnto the Gentiles. Thus much is necessarie herehence to know for vs, Who easily will turne the Iewes vnto obedience to the scriptures, and liue as we lust our selues: as if these things concerned not vs, but them onely. The persons to whom this Epistle was written, were the 12. tribes dis­persed. and after them, the doctrine bindeth vs all to ho­ly obedience.

In the title the third and last thing is the greeting he 3. Salutation. sendeth. Touching greetings & salutations, which amōg all men haue at all times been vsuall, wee need not curi­ously to consider, seeing it cānot be denied, but that both godly and profane persons haue vsed it, and both profane writings, and the holy Scripture also deliuer and set down sundry formes thereof. Plato disputeth of the salutations and gteetings of the Gretians, whose common salutatiōs 3. Epist. Dio­nisio. were three, To wish ioy, this forme was common to the people. To wish prosperitie, which was vsed of the philo­sophers. To wish health, which was proper to the physici­ons. The Romans commonly vsed one forme of gree­ting, to wish health, as Marcus Cicero wisheth, or sendeth health to Publius Lentulus, and so others. Other haue vsed other formes. The enemies of Beniamin sending Esd. 5. their letters to king Darius, against Iuda, in their salutatiō Dan. 3. wish him peace. To Darius the King, peace. Nabuchodo­nosor making a decree, that all Nations should worshippe and serue the God of Sidrach, Misach, and Abednego, in his letters to that purpose tending, he vseth the like salu­tations, Nabuchodonosor king, to all people, nations and languages that dwel in all the world, Peace be multiplied vnto you. Saint Paul in euery of his Epistles sendeth greeting vnder this forme, Grace and peace from God the fa­ther, &c. Or, Grace, mercie and peace, as to Timothie. Saint Peter imitating Paul, vseth the like forme. Saint 1. Pet. 1. 1. 1. Iohn. 1. 1. Iude wisheth mercy, peace & loue to be multiplied. Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth, and his salutation. In the other two he contenteth himselfe with the name of the writer, and the party to whom he writeth, but altogether he suppres­seth [Page] his salutation. The church of Christ in their first ge­nerall Acts 23 counsel held at Ierusalem, writing to the Antiochi­ans, salute them in manner following, The Apostles, El­ders, and brethren, to the brethren which are of the Gen­tiles in Antiochia, Siria, and Silicia, send greeting. And Acts 15. Claudius Lysias the chief captain, sending Paul to Felix, in his letter saluteth him in this maner, Claudius Lysias vnto the most noble Gouernour Felix, sendeth greeting.

In which places they vsed the forme of Saint Iames in this place mentioned, which being translated word for word, is, To reioyce, to be mery. Which ioy and reioysing is not bodily, but spirituall, the ioye of the Spirite in the Lord, whereby we reioyce in him, not onely in our pros­peritie, and in his benefites fauourably and mercifullie poured vpon vs, but also in our troubles iustly by him in­flicted, and in the miserie and aduersitie of this worlde, which we accept and receiue from him as a testimonie of his loue toward vs, in that we are thereby made confor­mable Rom. 8. to the image of his sonne Iesus Christ, that as wee are like him in affliction, so we may be like him in glorie. Iohn 16. This reioysing, and this ioy our Sauiour Christ promiseth his, Ye shall weep and lament, & the world shall reioyce: ye shal sorow, but your sorow shalbe turned into ioy. To which Saint Paul exhorteth; Reioyce in the Lord always, Phil. 4. and againe I say reioyce. This is the ioy whereby God reigneth ouer his, whereof the Apostle speaketh; The kingdome of God is not meat and drinke, but peace, and righteousnes, and ioy in the holy Ghost. And this is that Rom. 14. which in his salutation he wisheth them. And thus much may serue for the title of the Epistle, Iames the seruant of God and of Iesus Christ, to the twelue Tribes which are scattered abroad, Salutation, ioy and reioysing. Now the God of comfort and consolation poure into our heartes this ioy of the Spirite, that our hearts and mindes reple­nished with gladnes, we may in all things reioyce in him, through Iesus Christ our Lorde, To whom with the holy Ghost, three persons in trinitie, one euerliuing, and euer­lasting God in vnitie, be all praise, dominion, and maiesty now and for euer. Amen.

Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon. 2.

1 The first herein is the proposition of the place, which is, That the Saintes of God must beare afflictions: Vnder the heauy burthen whereof they may not faint, fall downe, nor quaile, but be patient, triumphe, and reioyce. Hereof he carefully admonisheth, because in their scatte­ring and dispersing their condition could not be but mi­serable: and therefore in these externall afflictions, they had neede to bee comforted, which Saint Iames doeth faithfully in this place; My brethren, count it exceeding ioy when ye fall into diuers temptations. Saint Peter in [Page 12] like case writing to those strangers which were in like ma­ner 1. Pet. 4. scattered here and there, in Pontus, Galatia, Cappa­docia, Asia, and Bithinia, exhorteth them to beare afflic­tions without fainting. Dearely beloued, thinke it not strange concerning the fiery triall which is among you, to proue you, as though some strange thing were come vnto you, but reioyce, in as much as you are partakers of the sufferings of Christ, that when his glory shall appeare, yee may be glad, and reioyce. Our Sauiour Christ foretel­ling his Disciples the condition wherunto they should be Mat. 10 subiect, euen to bee as sheepe among wolues: and for his sake and the Gospels to be brought before Iudges, scour­ged in Sinagogues, expelled and excommunicated their assemblies, and euery where euill entreated, and spitefullie handled: by his owne example exhorteth he thē to beare all these things, and willeth them with inuincible courage Iohn 16. and patience, to take vp their crosse and follow him. And elswhere forewarning them of their oppressions, therin he willeth them to be of good cheare, and beare their afflicti­ons with patience. In the world (saith he) you shall haue trouble, but bee of good cheare, I haue ouercome the world. The holy Apostle Saint Paul to like purpose per­swadeth Rom. 12. men not to faint in heart, not to cast downe their heads as discomfited, but in the midst of their afflictions and miseries to reioyce: Reioyce in hope, be patient in tribulation, continue in prayer. Which condition insepe­rably ioyned with the profession of the faith, ought not to seeme strange vnto the Saints, neither to moue them. Which S. Paul considering, councelleth them to stand fast 1. Thes. 3. in the faith, and not to be moued with these afflictions, be­cause they were thereunto appointed of God. The pro­position therefore of this place is, that the Saints of God must arme themselues against all manner afflictions, and therein reioyce exceedingly: Come there life, or come there death; come prosperitie, or come miserable aduersi­tie; come there sicknes, or come there health; come there wealth, or come there woe; come there persecution, or come there pestilence; come there sworde, or come there [Page] famine; come there captiuitie, or come there any other miserie, we must be prepared and armed thereunto, and hold fast the proposition of the Apostle, Brethren, count it exceeding ioy when you shall fall into diuers tempta­tions.

In this proposition many thinges may bee obserued worthy our consideration. 1 That the Saints must coūt it great ioy when they fall into temptations, and do suffer afflictions in the world. Wherin the ioyes of Gods saints, and the ioyes of the wicked are distinguished. The wicked reioyce, some in one vaine thing of this world, some in an other: accounting sicknes, pouertie, imprisonment, igno­minie, miserie, persecution, famine, nakednes, sword, death and such like afflictions, as euils, wherefore they shunne them by all meanes, they abhorre thē, as infallible tokens of the heauie wrath of God, & his iust hatred against them which suffer them, as appeared by the sentence of Eliphas Iob. 4. against holy Iob, who condemned him for wicked, because he was afflicted: and by the censure of the wicked, who Isai 53. iudged Christ as reiected of God, because he was plagued and smitten by him. And the Iewes in like maner so iud­ged of them vpon whom the tower of Silo fell, and whose Luke 13, bloud Pilate mingled with their sacrifice, slaying them when they were offering: esteeming them for wicked, be­cause of their punishment. Finally, by the sentence of the Barbarians in Melita, who seeing a Viper springing out of the fire, to rest vpon the hand of the Apostle S. Paul, Acts 28. accounted him for a murtherer, and a wicked person. But so doe not the Saints, for they know that these afflictions by the blessing and grace of God, tende to their furthe­rance, and saluation in Iesus Christ. Wherefore they therein reioyce exceedingly, and preferre this ioy before all worldly ioy whatsoeuer. Insomuch as in the midst of their miserie, and in their tortures & torments they haue triumphed: as, the holy Apostles being afflicted, beaten, and smitten for the testimonie of Gods trueth▪ departed. and went out of the councell reioysing, of whom S. Chry­sostome Act [...] 5. saith, The Apostles were scourged, & they reioyced: [Page 11] they were bound and imprisoned, and they thanked: they Homil. pop. Antioch. 54. Rom. 5. were stoned, and they preached. The blessed Apostle Paul of himselfe and the rest beareth the like recorde, that, in their troubles they reioiced. We reioyce, saith he, in trou­ble, knowing that trouble bringeth forth pacience, paci­ence, experience: experience, hope: hope maketh not ashamed, because the loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs.

The holy and blessed martyrs haue in like maner counted it exceeding ioy, when they fel into temptations, wherin they being by the will of God, aboue the strength and course of nature, haue triumphed: whereas then the wicked shunne these as simply euill, the saintes embrace them as testimonies of loue: whereas the wicked in their miseries, frette; fume, and fome at mouth for rage and an­ger, stampe, stare, murmure, and mutter against God, yea and blaspheme him in extreeme desperation, as Saint Reuel, 16. c ver. 11. & 21. John in his Reuelation auoucheth, the Saints reioice with ioy vnspeakable and glorious, as in wholsome documents of their life, corrections of their infirmities, prouocations to praier, inuitements to GOD, repressors of naturall corruption, encreasers of zeale, and meanes whereby they are made conformable to the image of the sonne of Rom. 8. God. Whereas the wicked herein faint and fall into dis­paire, and reioice in other thinges onely: the Saints and holy men of God, make affliction the greatest matter of their mirth, and to suffer for Christ and his Gospel, their soundest ioy, remembring the proposition of the Apostle here set downe: Brethren count it exceeding ioy when you fall into sundrie temptations. Let worldlings then re­ioyce in their riches, and glorie in their wealth, let them reioyce in their pleasures, and delight themselues in am­bition and honour: let them make their bankets, bellie cheare, and riotousnesse their ioy: let them counte for their greatest happinesse and felicitie, worldly securitie, and vacation from all trouble: yet this is the ioy, the mirth, the delight, the pleasure, the felicitie and happi­nesse of the the Saints, wrongfully to suffer affliction, and [Page] this they count vpon earth their exceeding ioy, and ther­in they haue their reioycing. Let the wicked in their mi­series Exod. 7. grow from worse to worse, as Pharao by his afflicti­ons waxed worser, and more impacient: let them vse vio­lent 1. King. 31. hands vpon themselues, as Saul in daunger of the vncircumcised Philistines, fell vpon his owne sword, and perished: and many other at the losse of their riches, the spoile of their goodes, the departure of their friends, and other afflictions, murmured against God: yet the Saintes holde vp their heads, relie vpon God, humbling thēselues before him vnder the crosse, and count it exceeding ioy when they fall into manifold temptations.

2 The worde, Fall into, is not without signification: whereby the Saints of God are taught that they may nei­ther procure, neither hastē their owne crosse, nor deserue at the hands of the worlde thus to be afflicted. The Pa­pists which in manie places, and at sundrie times lay hea­uie crosses vppon themselues: as beating their owne flesh, scourging their owne bodies, wearying and wasting themselues with long, tedious, and troublesome pilgri­mages, fall not by the will of God hereinto, but by their owne choise, therefore haue no cause therein to reioice: theeues, robbers, pirates, murtherers, man quellers, euill doers, busie bodies, who by their own desert procure their owne miserie, ought not therein to reioyce. Let no man, saith Saint Peter, suffer as a theefe, murtherer, euill doer, 1. Pet▪ 4. or as a busie bodie in other mens matters: but if any suf­fer as a Christian, let him not be ashamed, but let him glo­rifie God in that behalfe. When men are causes of their owne crosses, and procure by their wickednesse their own punishments and afflictions, they must not therein re­ioyce, but rather lament and be sorie: but when we fall in­to temptations by the will of God, then must we count it exceeding ioy. Foolish men punished for their wicked­nesse, malefactors chastined for their vngodlinesse: wic­ked ones afflicted for their vngraciousnesse, haue cause of sorow, not of ioy: of mourning, not of mirth: of lamen­tation, not of laughter, in that they fall not hereinto by [Page 12] Gods will, but by their owne wickednesse: though secretly they doe that which from euerlasting God hath determi­ned. Vnder the worde, Falling into, is insinuated vnto men, vnder what affliction and crosse they must reioyce: vnder that crosse which God imposeth and layeth vpon vs: vnder those afflictions whereinto wee fall by the plea­sure and purpose of God to trie vs: therein when we suf­fer, we must count it exceeding ioy.

3 The circumstance of time may not be lightly passed ouer: My brethren, count it exceeding ioy when you fall, that is, whensoeuer you fall into temptations. This tea­cheth the children of God, that once or twise to reioyce vnder the crosse, is not inough to the perfect dutie of a Christian, but whensoeuer, as often soeuer, at what time soeuer we are assaulted and assailed with temptations: so often to shew our selues pacient therein and ioyous, be­cause Heb. 10. our crowne is onely giuen in the ende of all our combats, which the authour to the Hebrues recounting, teacheth vs that we haue alwaies neede of pacience, that in fine and at length wee may obtaine the promise. For which cause the Angell requireth patience in the Smyr­nians, Reuel. 2. and constancie vnder the crosse to the ende. Bee thou constant vnto death, and I will giue vnto thee the crowne of life: It is not inough to begin to runne in the race of pacience, but wee must runne out our race with pacience, if we will be crowned. Therefore Saint Paul ad­monisheth, that we runne on with pacience the race that Heb. 12. is set before vs. Wherefore as he that hath borne the brunt of many bickerings, and hath quit himselfe valiantly and like a man in sundrie assaults and skirmishes: If before the ende of the battell he faint and giue ouer, loseth all his former labor: and as he that plaieth on a stage, though he behaue himselfe excellently in sundry acts: yet if in the last act he quaile, he beareth away neither prime nor price in that action: and as hee that runneth a long time, but falleth or sitteth downe before he come to the goale, hath not the crowne or garland: so if men in manie mi­series, in sundrie temptations, in diuers afflictions, haue [Page] reioyced: vnlesse whensoeuer they fall thereunto they still reioice, they loose their praise and commendation of pacience, whereof the Apostle to foretell and foreteach vs, would haue vs count it exceedtng ioy, whensoeuer wee fall into temptations.

4 Finally, hee would men to count it exceeding ioy, when they fall into diuers or manifolde temptations. Wherein we must learne, that the afflictions of the saints are manifolde, diuers and sundrie, and that specially in three respects.

1 These afflictions are manifolde in respect of the di­uersitie of instrumēts, which God vseth in inflicting them vpon the Saints. For some times hee vseth the Diuel, sometimes the meanes of men, some times other his creatures as instruments and meanes by afflictions to tempt the Saints. Hee vsed Satan in the temptation of Job. 1. &. 2. ca. Job, to whom he gaue licence in his goodes, and in his bodie to afflict him. Men, almightie God vsed to afflict Israel his people, wherefore in the Prophets the Assiri­ans, the Babilonians, the Philistines, and Aegyptians, with other, are both plainly called, and manifestly discribed as the instuments of God to afflict his people. In which sense Assur is called the rodde of the Lords furie, and the staffe Esai. 10. Iere. 27. Ezec. 17. & 26 of his wrath and indignation. Thus the Lord calleth Na­buchodonosor, that cruell tyrant and shamefull idolater, his seruant, because he vsed him as a meane to afflict his people. Thus vsed also God the Caldeans and Sabians as Iob. 1. his instruments to afflict Job the Patriarch and seruant of God. Thus he vsed Sennecharib to afflict Hezekiah: the Scribes and Pharisees to afflict our Sauiour, and to vse all meanes of persecution against the Apostles and disciples. Thus he vseth men to rob, spoile, slaie, murther, and euerie way to afflict his saints and seruants.

God vseth in like maner other creatures in afflicting of his Saints. Sometimes the heauens giue abundance of raine, whereby the corne and graine of the earth is de­stroied, and the Saints and others brought to extremitie: some times the aire is infected, wherehence, sicknesse, pla­gues [Page 13] & pestilence groweth, and the people are destroied. Some times brute beasts rise vp against men, and destroy them, as the Lion did the Prophet. The Lions which de­stroied 3. Kings 13. those whom Salmanaser sent to inhabite Samaria, whereof that none were good were hard to affirme. By in­finite 4. Kings 17. other his creatures, the saints themselues are often­times afflicted: wherefore if we respect but the diuersitie of instruments which almightie God vseth in these ex­ternall afflictions, we shal easily be forced to confesse that in that regard euen our afflictions and temptations are sundrie.

2 As in respect of the diuers instruments thereunto by God vsed, the temptations of men are diuers and ma­nifold, so if we looke into the nature of temptations, they Psal. 34. are no lesse manifold and diuers. Hereunto the holy pro­phet hauing regard crieth out: Manie are the troubles of the righteous, but the Lord deliuereth out of all. As many in number, so diuers in nature are our afflictions. Some are afflicted by exile and banishment: some by captiuitie and imprisonment: some by famin and nakednesse: some by perill and persecution: some by slaunder and reproch­full contumelie: some by rackings and tearings in peeces: some by slaughter and sworde: some by fire and fagots: some by sores of bodie and sundrie diseases: some suffer in themselues: some are afflicted in their friends, in their wiues in their children: some in their goods: some in their bodies: some in their credits: some by sea: some by land: some at home: some abroade: some by open enemies: some by counterfeit friends: some by cruell oppression: some by manifest iniuries: some by force: some by fraud: some afflicted and tempted by one meanes, some by ano­ther: and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and di­uers.

3 Finally, the ends wherfore they are infflicted are di­uers, therefore in that respect also they may not amisse be counted diuers. Some times we are afflicted to the ende we should be humbled: some times we are afflicted to the [Page] ende we should be tried: some times we are afflicted, that in the nature of Gods blessings we may better be instruc­ted: some times we are afflicted, that God may be glori­fied: some times we are afflicted, that our sinnes thereby may be remitted: sometimes we are afflicted, that the pride of our hearts may be repressed, and sinfull desires mortified: some times we are afflicted, that his loue to­wards vs may the more liuely be expressed: some times we are afflicted, that thereby the world may be hated of vs: sometimes we are afflicted, that we may be more zea­lous in praier for deliuerance: some times we are afflic­ted, that we in afflictions made conformable and like the image of the sonne of God, togither with him, may be par­takers Rom. 8. of his glorie. As therefore euery thing serueth not for one purpose, neither is euery medicine ordained for euery maladie: so neither hath euery temptation one end wherefore it is inflicted, but many ends there are of many afflictions: so that in respect of their sundrie ends, they are also diuers & manifold: partly then in respect of the manifold instruments whereby God afflicteth men: partly in respect of the sundrie kinds of temptations: part­ly in respect of the manifold ends which in afflictions god respecteth, they may well be called and tearmed diuers and manifold. And these are the things in this proposi­tion, the first branch of the diuision to be obserued: Bre­thren count it exceeding ioy when you fall into diuers temptations.

2 The proposition ended, the confirmation which is 2. Confirma­tion. the second thing here followeth, which containeth the reasons and arguments which the Apostle vseth, whie the Saints should be comforted vnder the crosse, and count it exceeding ioy when they fall into diuers tempta­tions, The reasons are three.

1 From honest comelines in the Saints. It is comely & honest, and a thing decēt in the Saints paciently to haue their faith tried: by afflictions of this life, the faith of Gods Saints and seruants is tried: the Saints therefore in af­flictions must reioyce and be pacient. No man doubteth [Page 14] but it is a comely and honest thing for Gods children pa­ciently to suffer the triall of their saith. And that afflicti­ons make manifest triall and proofe of our faith, the holy Gene. 22. Scriptures of God aboundantly teach vs. When Almigh­tie God would haue the faith of Abraham to shine and ap­peare glorious vnto the world, he tempted him by wil­ling him to sacrifice his onely sonne Isaac, in whom only vvas the hope of all the promises. Hereby his faith vvas tried. Moses vvriteth that the manifold troubles vvhich Deut. 8. the Israelites for fortie yeares suffered in the vvildernesse, vvere to trie them. To vvhich end God is said to send false Deut. 13. Prophets among the people, thereby to trie their faith, vvhether they vvould cleaue stedfastly to God, Saint Paul 1. Cor. 11. thereunto subscribing, affirmeth that there must be here­sies among them, that they which are approued may be knowen. Dauid the princely Prophet speaking of the Psal. 105. afflictions of Ioseph in Aegypt, confesseth the end there­of to haue beene the triall of his faith. When he writeth that God tried him vntill the appointed time was come for his deliuerance, Zacharie prophecying of the bles­sings Zach. 13. which should be vpon the true seruants of God after their clensing and clearing from all idolatrie: and shew­ing that al such as should enioy those excellent blessings, notwithstanding should bee tried with manifold afflicti­ons, saith: that God would bring thar third part reserued to himselfe, through the fire, and would fine them as sil­uer is fined, and trie them as gold is tried. Saint Peter tel­leth 1. Pet. 1. the Saints, that they were vnder manifold temptati­ons, that the triall of their faith, being much more pre­cious then golde that perisheth, though it be tried in the fire, might be found to their praise, honour and glorie, at the comming of Iesus Christ. And thus seeing the ende to be the triall of the faith of the Saints, he calleth affliction 1. Pet. 4. the fierie triall. Thinke it not strange, dearly beloued, con­cerning the fierie triall which is among you. Wherein ha­uing an eie to the comparison so vsuall in scripture, wher­by the Saints are compared to gold and siluer, who are tried by affliction, as these mettels are by fire, calleth af­fliction [Page] fierie triall. The Angell willed Iohn to write to Reuel. 2. the Church of Smyrna, to exhort them not to feare any of the things which the diuell should lay vpon them, to trie them: whereby it is more cleare then the Sunne in his brightnesse at noone day. That afflictions are for the triall of the faith of men, they are as the touch-stone to trie gold from copper, as the fornace to discerne siluer frō drosse, as the sieue or fan to sift the chaffe from the wheat. Wherefore as that is counterfet, not true gold which bea­reth and abideth not the touch-stone, that drosse and dregges which carieth not the fining: that dust and chaffe which suffereth not the sifting: so that faith which will not abide trial by affliction, is weake, imperfect, wauering, and vnseemely in any Christian.

Whereas then ciuill and morall vertues are then soo­nest tried when their obiect is present, whereon they may worke, as fortitude in daunger: chastitie in pleasure: tem­perance in present dainties and delicates: anger when we are prouoked: so the faith of Gods children is then most manifest, when affliction are present to trie them. And as the starres and moone shine not at noone day, when the Sunne shineth in his glorious beautie: so neither doe the vertues of Christians then appeare, when men are in pro­speritie, but in the night and mist of affliction. Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith, and other vertues, to bee made: and this triall is made specially by afflicti­ons and troubles of this life: then no doubt ought the Saints paciently to suffer affliction, and to count it excee­ding ioy when they fall into diuers temptations, in as much as the triall of their faith bringeth foorth their in­ward vertues: and afflictions are therefore sent to make trial of the faith of Gods children, and this is the first rea­son or argument of the confirmation, lying secretly in the word triall.

2 Another reason set downe manifestly, is drawen from the vtilitie and profite which commeth by bearing afflictions: by bearing paciently the miseries and afflicti­ons [Page 15] of this life, the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience, who would not then count it exceeding ioy when they fall into diuers temptations?

Troubles in the wicked, are causes, or rather occasi­ons in them to fret and fume; to grudge and groane; mut­ter and murmure against God; But in Gods Saintes they are the instruments whereby God worketh patience in their hearts, therefore to be reioyced in, count it therefore my brethren, exceeding ioy whē you fal into temptations, because the triall of your faith bringeth foorth patience. Rom. 5.

But it may be obiected, that this place and doctrine is against Saint Paul, who entreating of the like argumēt, saith contrary to this. For Saint Iames saith, That the tri­all or proofe of our faith bringeth forth patience: But S. Paul saith, That patience bringeth foorth triall or proofe. These are contrary and how can they then hang togither?

The reconciliation of these places may be this. 1 The words by Iames and Paul vsed, are not the same, therefore neither is the thing the same: Speaking then of diuers [...] things, they speake not contrarily one to the other. In this place proofe is taken actiuely, as it signifieth those things whereby we are tried, as afflictions themselues, whereby occasion is ministred of trying and proouing the faithfull. Thus temptations and afflictions trie vs, and this triall or proofe, (that is, the things whereby wee are tried and prooued, which are afflictions) bringeth foorth patience. that is, ministreth matter of our patience. And thus triall with James here, is as cause of that triall with Paul, which after this manner is as an effect. With Paul [...] triall is taken passiuely, as, it signifieth that proofe and tri­all which is made of vs, by which wee are made knowen. This knowledge commeth through our patience: for pa­tience maketh vs to be knowen whether we mutter and murmure, or whether we be quiet in our sufferings. And thus patience causeth & bringeth foorth that experience, proofe or triall, which is made of vs. And thus is patience [Page] cause (as it were) of triall.

2 We may not looke so straitly and narrowly into causes and effects, but that we may graunt the same to be cause and effect also in sundrie kindes of causes, or in di­uers respects. For triall, proofe, experience of most pros­perous successe, and happie issue in many troubles, encreaseth our patience, and confirmeth our constancie: so that the more triall we haue of good successe, the more pati­ent, and more constant are we made in affliction: and thus triall causeth parience as Saint Iames saith. On the other side, patience, and suffering of the crosse, causeth great experience, and proofe of Gods presence to deliuer vs, & also maketh vs knowen of what behauiour wee be in our troubles. And thus patience causeth triall, as Saint Paul faith: and so triall and patience are mutuall helpers, and nourishers one to another, and both cause and effect one of the other. Thus S. James saying that triall of our faith bringeth foorth patience; and Saint Paul, that patience bringeth foorth triall or proofe, speaketh trueth also. For the triall of our faith maketh perfect our patience, that the more we are tried, the more patient we are. And pa­tience causeth triall, because he whose faith faileth not, & whose patience is inuincible, is thereby prooued and kno­wen to be of excellent constancie.

These thinges thus premised and set downe before, the meaning of the Apostle is not doubtfull. The triall of your faith bringeth forth patience, that is, the afflictions and temptations themselues (whereby your faith is tried) bringeth foorth patience. And this is one and the same which Saint Paul preacheth to the Romans, We reioyce in tribulation, knowing that tribulation bringeth foorth Rom. 5. patience. Our trials and tribulations, our afflictions and miseries which here wee suffer, inure and accustome vs to the crosse; and men accustomed to a thing, grow there­in to be patient. What we are dayly vsed vnto, that we fi­nally beare quietly: dayly afflictions make vs so accusto­med and acquainted with sufferings, that thereby we grow to be patient. Wherefore, as Milo Crotoniales by bearing [Page 16] a calf when it was yong, was made able by dayly exercise, to beare it also when it was an olde oxe: So men by daily bearing the crosse, shalbe enhabled to beare it patiently. Lament. 3. Therfore the prophet said wisely, that it was good to beare the crosse from a child, that as the affliction groweth greater, so our patience might grow greater also: and so affli­ction, and the triall of our faith make vs patient. Thus afflictions and the triall of our faith thereby, bring foorth patience, not as the efficient cause of patience, and the geuer of patience, which is God onely; Therefore Paul 1. Philip. saith to the Philippians, that it was geuen to them both to beleeue in Christ, and also to suffer for him. But as the in­strumentall cause, as the occasion ministred, whereon our patience may worke. Seeing therefore afflictions do thus bring foorth patience, so excelient a vertue, as whereby Luke 21. Heb. 10. we possesse our soules, and obteine the promises, as both our Sauiour witnesseth, and the Apostle protesteth, this is reason inough to moue vs in afflictions to reioyce. And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations, be­cause the triall of their faith bringeth foorth patience.

3 From euent or effect the Apostle finally reaso­neth. The Saints must count it exceeding ioy when they fall into temptations, because patience in affliction, ma­keth men entire and perfect. Affliction, and the crosse of Christ are the instruments whereby God doth pollish vs, and refine vs, till we grow to be perfect in Christ, and become like and conformable vnto the sonne of God him selfe, the perfect pattern of all patience. Seeing then by patience we be made perfect, and patience is caused and gendred of affliction, we therefore ought in affliction to reioyce.

Here the word perfect signifieth stable, constant, abi­ding and perseuering, continuing and enduring vnto the end, in the most holy profession of the Gospell, with cou­rage inuinsible, as absolute, entire, and lacking nothing, to this perfection we attaine by patience.

Patience in affliction is the schoole and nurture-house [Page] of Christ and of the holy Ghost, and the effectuall meane which the Lord our God vseth to make vs perfect: where­in if we be continually trayned, vve shall grow to full mea­sure and perfection of vertue. Thus Abraham, Isaac, and Jacob, thus Joseph and holy Job, mightie Patriarkes, thus Moises, Isai, Jeremie, thus Michai and Zacharie, holy Pro­phets: thus Dauid, Hezechia, and the rest of the zealous Princes: thus Paul, Peter, Iohn, and others, true Apostles: thus Steuen, Polycarpe, and infinite the like faithfull Mar­tyrs, haue by patience in afflictions growen to such mea­sure of perfection, as in the weakenes of nature, and infir­mitie of man, may be attained vnto. Saint Cyprian in his De bono patientiae. booke entituled, Of the profit and good of patience, in a large discourse sheweth, that by patience we are commen­ded and presented to God, that anger is repressed, the tongue refrayned, the minde gouerned, and man thereby on euery side perfect. True then is the Apostles saying, a­uouching that patience maketh vs perfect and entire, lac­king nothing.

But now that the Apostle here saith, that by pacience we are made perfect, we may note that perfection is dou­ble. One perfection there is of the substance of thinges, as, he that beleeueth constantly vpon Christ without wa­uering, is perfect in faith: for hee hath the perfection of the substance of faith. Who so holdeth the doctrine of Christ as the infallible word of trueth, and therunto clea­ueth immoueably, as to the anchor of the soule, both sure and stedfast, hee hath the word of God perfectly concer­ning the substance. Who so constantly continueth in the Heb. 6. profession of his religion, that neither with blast of vayne perswasion, neither with storme of cruel persecution he be remoued, is perfect. Thus men in this world may be per­fect in vertues, when they haue the true substance of the vertues for which they are commended.

There is another perfection, which is of degrees, which is such as cannot be encreased in any degree▪ as, to haue such faith, as that we need not to pray, Lord increase Luke 17. our faith: to haue such knowledge, as wee neede not with [Page 17] Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord, to haue such patience, as that cannot be augmen­ted, such perfection, as in nothing canbe encreased; thus no man is perfect in this infirmitie and weaknes of na­ture: by patience we grow to perfection of the substance of sundrie vertues, but not to perfection in degrees: but to such a measure as of men in this life may be attayned, whereunto the name of perfection is geuen. Thus both men in holy Scripture, and things are sometimes called perfect, as Iob, Zacharie, and Elizabeth, and others: yet not absolutely, but either in comparison of the wicked and vngodly, then whom the Saints are more holy, and in com­parison perfect: either because the Saintes excell in the greater part of their life in excellent vertues, as S. Augu­stine auoucheth, and another father to like purpose, Men 2. De meritis & remis. c. 2. are called perfect, not that there is no imperfection in thē, but because they are commended with a great heape of vertues: Or finally, because that measure whereunto wee grow, and those vertues whereunto we aspire and clime, are reputed in the Saints for perfect, by the imputation of the perfection of Iesus Christ, whereby all the vertues of the Saints are accepted with God.

Seeing then by patience vnder the manifold afflicti­ons of this life, we increase in vertue, and growe to be en­tire, perfect, and as lacking nothing, shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle, Brethren, count it exceeding ioy whē you fall into diuers temptations, knowing that your triall of faith bringeth foorth patience, and let patience haue her perfect worke, that you may be perfect and entire, & lacke nothing? And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations.

These things thus set down, the Saints might haue ob­iected 3. A preoccu­pation. against his doctrin, It were good thus to do we de­ny not; but it is not so soon done as easilie spokē, as thogh we were able of our selues thus in our afflictions to mode­rate our selues, that whensoeuer we be afflicted, to accoūt [Page] it exceeding ioy. This obiection the Apostle answereth, I know this is not a qualitie in the power and strength of nature, but it is a speciall grace and gift of God, in our af­fliction to comfort our selues, that we be not cast downe, nor faint hearted, but rather be glad and reioyce. There­fore it is to be asked of him which onely geueth this hea­uenly wisdome. In which place there may two things be obserued. 1. The obiectiō which might haue been made. 2. Then the answere thereunto.

1 The obiection is, Wee cannot of our selues thus beare the crosse, we haue no such strength in nature, there is nothing more vnpleasant or vnsauourie to the flesh, then is the crosse. We know that in vs, that is, in our flesh, Rom. 7. dwelleth no good thing: of our selues, as of our selues wee cannot so much as thinke a good thought. How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen? Wee must needes sinke vnder the crosse, wherefore in vaine, O holy and blessed apostle, in vain assuredly is this doctrine preached vnto vs.

2 The answere hereunto is this, I know that this is a hard doctrine to the flesh: I confesse wee are vnable of our selues to performe it: this is the speciall grace & gifte of God, to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues, but from him to be praied for: wherfore if any man lack wisdome, let him aske it of God, which geueth to all men liberally, and reproacheth none, and it shalbe geuen him, but let him aske it in faith and wauer not. In which answer foure things are to be considered.

1 What this wisdome is. It is the doctrine of the crosse here specified, namely, to endure patiently whatso­euer God layeth vpon vs, and to know that God in singu­lar loue correcteth all those with the rodde of affliction, whom he purposeth to make heires of his eternall glory. This to knowe is wisdome farre greater then the wisdome of men.

This wisdome standeth in two things. 1. In know­ledge, that we wisely vnderstand the causes for which we [Page 18] are thus afflicted of God, as that partly for the punishmēt of our sinnes, as the princely Prophet recordeth, For ini­quitie Psal. hast thou chastened man; partly for the more ma­nifestation and plainer triall of our faith, as Abraham, Iob, Israel the seruant and people of God; partly for the ad­uauncement of Gods greater glory, that thereby in the deliuerance of men from their calamities, hee might be more glorified. Finally, that hereby wee being touched, 1. Cor. 11. might repent, lest that wee perish with the worlde. Here­of to haue true vnderstanding and knowledge, is a great point of wisdome, euen of this wisdome whereof the Apo­stle speaketh.

As the wisdome how to beare the crosse, consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs: so also it consisteth in an in­ward feeling and iudgement, when in our heartes, soules and consciences, we haue sense and feeling of the comfort of the spirite, which in afflictions of this life, and in the crosse wherunto we are subiect, vpholdeth and supporteth vs, and with assured hope of safe deliuerāce in due season, vnderproppeth vs,

This point of wisdome to feele inwardly the com­fort of the spirite, was in holy Iob, who therefore in the Iob. 19. midst of all his miseries, and in the greatest brunt of his afflictions, in liuely hope, in assured faith, in wonderfull confidence, in inward feeling of rare comfort of the holy Ghost, breaketh out and saith, I know that my redeemer liueth, and that I shall rise againe in the latter day, & shall see God in my flesh, and not with other, but with these same eyes. This point of wisdome had Dauid learned, whē Psal. 23. in great confidence and truste, and singular consolation of the spirite, he brake out and cried; Though I shoulde walke through the shadow of death yet will I feare no e­uill: for thou Lord art with me, thy rod and thy staffe com­forte me. This wiseome was in the Prophets, Apostles, holy Martyrs, whereby their torments and sufferings be­ing in themselues extreame, yet became to them tollera­ble. To know therefore the ende and vse of the crosse [Page] and outward afflictions, to feele the presence of the spirit of God in midst of our miseries comforting vs, whereby the burthen of the crosse is lightened. This is surely the wisdome mentioned by the Apostle, If any man lack wis­dome.

2 This wisdome is not a qualitie in nature, but grace, & an excellent grace and gift of God, therefore of him onely is this wisdome to be sought, which the Apo­stle to intimate, willeth that if any man lack this wisdome, he should aske it of God, to beare the crosse patiently, to know the vse of affliction truely, to feele the comfort of the spirite inwardly, this is wisdome not of man, but of God; not of our selues, but from his heauenly goodnesse; from whom all wisdome floweth, as from a fountain: true­ly therefore Salomon, The Lord geueth wisdome, out of his mouth commeth knowledge and vnderstanding. And Pro. 2. 6. the holy Patriarke Iob searching and seeking out the fountaine of wisdome, and the wel-head from whence all hea­uenly Job. 28. knowledge commeth, and confessing that there is no naturall meane, by which men might attaine thereun­to, concludeth finally, that it is the speciall gift of God, who only knoweth the way of wisdome, and vnderstan­deth the place thereof. When the dreame of Nabucho­donosor was reuealed vnto Daniel the prophet, the Prophet Dan. 2. referring all wisdome vnto him as vnto a fountain, geueth thanks and praise to God, the name of God be praysed for euer and euer, for all wisdome and strength are his, hee changeth times and seasons, he taketh away kings, & set­teth vp kings he geueth wisdome ro the wise, and vnder­standing to those that vnderstand. This Solomon the king rightly considering, praieth for wisdome vnto the Lorde, 3. Kings 3. 4. 29. who gaue him wisdome in wonderfull manner aboue all kings and princes. To this infallible trueth wise Sirach subscribing, in the entrance of his treatise and booke of Ecclus. 1 Esd. 3. 4. 60. wisdome confesseth, All wisdome (saith he) commeth of the Lord, and hath beene with him for euer, and is with him for euermore: and as a I wisdome generally is from him, so is this speciall grace and gift to beare the crosse [Page 19] paciently, and not to faint vnder the yoke and burden of afflictions: Which when Paul perceiued, confesseth to Philip. 1. the Church of Philippi, that it was giuen them, not onely to beleeue in Christ, but also to suffer for him. To this pur­pose it serueth that almightie God is called the God of Rom. 15. pacience & consolation, because he giueth both pacience and consolation vnder the afflictions of this life. Can flesh and blood beare the heauie yoke of Christ, vnlesse it bee strengthened by Christ, through whom wee can doe all things? Could man indure infinite and intollerable tor­ments, Philip. 4. and so manifold afflictions, as whereunto wee are subiect, vnlesse it were giuen him from God? Could anie suffer the spoile of their goods, the losse of their children, the slandering of their names, the restraint of their liber­tie, the beating of their bodies, the departure from their countrey, the sicknesses and diseases wherewith they are compassed, the diuers temptations whereinto they fall dayly, were it not that they had receiued this wisedome from God? The holy and blessed Apostle therfore acknow­ledging this to bee the gift of God, wisely to behaue our selues vnder the crosse, affirmeth that it is a gift from God, of whom onely we must looke to craue it: if any man, saith he, lacke wisedome, let him aske it of God.

3 Paciently to beare the crosse, and wisely and well to behaue our selues in our afflictions, being a gift from God; what hope haue we to obtaine it by asking of h [...]: Three wayes are we here to conceiue hope of obteining this wisedome from God.

1 From the promise we haue from God that hee will heare when we call, open when we knocke, giue when we aske it of him: almightie God assureth vs of this hope by his Prophet, by whom he willeth vs in the dayes of tribu­lation Psal 50. Luke 15. 30. to call vpon him, with promise that he will heare vs, In fine he protesteth, that he is more readie to heare vs, then we to call vpon him, and more willing to supplie Isai. 65. our neede, then we desirous to aske it at his hands, there­fore saith he, before they call I will answere, while they Mat. 7. speake I wil heare them. Our blessed sauiour inuiteth vs to [Page] pray by this hope of obtaining: aske and you shall haue, seeke and you shall finde, knocke and it shall be opened vnto you: therefore in another place he assureth his, that John 14. whatsoeuer they shall aske in his name, he would doe it, that the father might be glorified in the sonne. And a­gaine, in that day shall you aske me nothing: verily, veri­ly, I say vnto you, whatsoeuer you shall aske the father John 16. in my name, he will giue it you: hitherto haue you asked nothing in my name, aske and you shal receiue, that your ioy may be full. And the Apostle in this place promiseth that if we aske, we shall receiue the wisdome we pray for. Seeing then wee haue promise to obtaine whatsoeuer we aske at the hands of our heauenly father, if we aske it according to his will: And particularly Saint Iames here 1. John 5. promiseth that wisdome shall be giuen vs, when we aske it of God: then is there great hope we shall obtaine it, let vs therefore aske it.

2 As from the promise is made vs that we shal obtaine, so from the liberalitie of God we must conceiue hope of obteining the thing we pray for. God giueth to euery man liberally: shall he not giue vs wisdome, who is liberall to all men? Shall we distrust his goodnesse, who is rich to all Rom, 10. that call vpon him? Shall we suspect his bountifulnesse, which powreth out plentifully his blessings vpon al flesh? Rom. 8. So liberall is our God, that he hath not spared his owne sonne, but hath giuen him for vs all vnto death: how shall he not together with him giue vs all things also? Such is the bountie and liberalitie of our God, that he doth not lade man onely, but all liuing creatures with his goodnes, Psal. 104. who daily waite vpon him, that he may giue them meate in due season. God giueth it them, and they gather it: he openeth his hands, and they are filled with goodnesse, saith the holie Prophet. Such is his goodnesse toward all flesh, as that he giueth food to the beasts, & meate to the yong rauens which call vpon him. Shall he carie a conti­nuall Psal. 147. and prouident care ouer all his creatures; and shall he not heare the supplications of men, whom hee hath made a little lower then the angels, to crowne them with Psal. 8. [Page 20] glorie and worship aboue other creatures? Shal he heare the beasts of the field, and the birdes of the aire when they crie to him for sustenance; and shall hee not heare men, who vnder the crosse call vpon him for wisdome to beare it to his glorie? Shall he giue liberally to all men, and shall he not giue vs wisdome when we pray therefore vn­to his heauenly maiestie? he is liberall towardes all, and whie should we any of vs all doubt of his goodnesse? wher­fore if God giue liberally vnto all men, there is great cause that wee should conceiue hope of obteining this wisedome at the hands of God, who is so liberall to all men.

3 Thirdly, we haue hope to obteine this wisedome at the handes of God, from the goodnesse of his nature: he giueth his gifts liberally to all men, and hee vpbraideth none, neither casteth any man in the teeth, either with his benefites so plentifully powred vppon vs, or with our beggerlinesse and miserable want whereunto we are sub­iect; therefore is there great hope of obtaining the wise­dome we pray for.

Men when they haue done any good turne to any, if they be neuer so little offended, they cast men in the teeth with the benefites they haue done them, and vp­braid them with the good turne they haue shewed; wher­fore men are loath to make request to such for any thing, neither can they bee perswaded they shall obtaine, when they meete with such dispositions and natures. But such a one is not God, for he giueth to all men liberally, and vp­braideth none, but such as are more vngratefull and for­getful of his benefites then bruite beasts themselues. See­ing God then is bountifull of nature, and giueth to all men liberally, and without vpbraiding, enuie, malignitie, bestoweth his blessings vpon vs: then is there great hope of obtaining this wisedome at his mercifull hands, where­of the Apostle here assureth vs: If any man lack wisdome, let him aske it of God, who giueth to euery man liberally, and vpbraideth no man, and it shall be giuen him.

4 But how shall we aske this wisdome? hovv shall we [Page] pray for the gift of pacience, that wee may obtaine it? in the last and fourth place, the Apostle teacheth vs, if we aske it in faith and wauer not. Faith therefore in all the praiers of Gods Saints is necessarie, neither is there anie thing which more hindereth the graunts of God towards man, then when they doubt or wauer in their praiers, di­strusting either the power of god, as not able: or his good­nesse, as not willing to heare vs in the daies of our necessi­ties: which distrustfulnesse and wauering, is no small euill in the sight of God: neither is it a light matter to doubt of obtaining that thou desirest, wherby thy double heart and wauering minde is descried, who in asking pretendest hope, in wuering a distrustest either the power, or prompt­nesse or readinesse of God to giue thee the desire of thy heart and to doubt either of his power, or promptnesse & readinesse of minde, is great impietie, disloialtie, and vn­godlinesse, Saint Augustine therefore writing to Vitalis, most christianly remooueth all doubfulnesse and waue­ring Epist. 107. from our praiers, to which purpose he saith, God for­bid, & be it far frō vs, that what we desire God to do for vs with our mouthes and voices, we should denie him to be able to do in our hearts & cogitations. Men not fully per­swaded of the power & readinesse of God, to heare them and graunt the things they pray for, turne many reasons, and dispute for and against in themselues, whether it were good or no, to aske such and such things at the hands of God: by which meanes their minds being distracted in­to diuers opinions, and caried thereby hither and thither, obtaine not those things they thus doubtfully desire, but rather thereby teach God to denie them. Wherefore Se­neca in his Tragedies saith truly, he that asketh fearefully In Hippolito. and doubtfully, teacheth him to denie of whom hee as­keth: and men doubting they shall not obtaine, make God vnwilling to heare them. Saint Hierome to like pur­pose Sup. 7. Mat. saith: If he that asketh obtaineth, and he that see­keth findeth: and he that knocketh, hath the doore ope­ned vnto him: then is it apparant that he hath not asked, sought, knocked as he should, to whom is not giuen: who [Page 21] findeth not, to whom it is not opened when he knocketh, and why? because of vnbeleefe, doubtfulnesse, and waue­ring, the greatest enemie to the efficacie of our praiers. The Apostle therefore, in the obtaining of this heauenly wisdome, to beare the crosse of Christ as is conuenient, & best serueth for his glorie, remoouing all doubtfull waue­ring from the Saints, vvilleth that they aske this wisdome in assured hope, and vnfeined faith, that it might be ob­tained: wherefore he saith, If any man want vvisedome, let him aske it of God, vvho giueth to euerie man liberal­ly, and vpbraideth none, and it shall bee giuen him: but let him aske it in faith, and wauer not.

By faith our praiers are strengthned and made effec­tuall vvith God, wherein approching to God by praier, we are heard. The princely Prophet teacheth vs, that God is neare to such as call vpon him: yet onely such as call Psal. 14. vpon him faithfully. Our blessed Sauiour in the holie Gospell assureth vs of obteining what we aske, beleeuing Marke 11. and not doubting to obtaine it. The holy Apostle and ser­uant of Christ S. John, protesteth that whatsoeuer we aske 1. Iohn. 5. of God, according to his wil, he would giue vs & when do we aske according to the wil of God, rather then when in assurance of faith, and in vndoubted hope of obteining, we drawe neere to the throne of his grace and mercie by praier? Wherefore as when men perswade themselues of the goodnes and liberalitie of men, and nothing doubt but they shall obtaine, they are then caried hastily to make suite vnto them: So when we are perswaded to ob­taine, we then soonest pray vnto God. And as we must be thus persvvaded of men, if wee looke to obtaine: so must we persvvade our selues of God, that he is both able and willing to graunt our praiers, if vve looke to obtaine anie thing at the handes of the Lord: vvhereof the Apostle to persvvade vs, vvilleth that if vve will obtaine this vvisdom from God, we must aske it in faith vvithout wauering, o­therwise our praiers are turned into sinne: for whatsoeuer Rom. 14. Against 2. epist. Pelag. is not of faith is sinne, as auoucheth the Apostle. And S. Augustine thereunto subscribeth: Our righteousnesse is [Page] discerned from vnrighteousnes, not by the law of vvorks, but of faith, without which faith, whatsoeuer seeme good works, are sins, & turned into sins, neither is it likely such praiers should be heard and obtained, because they please not God, vvhom to please vvithout faith is impossible, as affirmeth the Apostle. Let vs therefore vvhen vvee aske Heb. 11. vvisdome paciently to beare the crosse imposed and laide vpon vs; vvhen vve aske faith to be confirmed and streng­thened in Gods promises; vvhen vve aske forgiuenesse of sinne, and vvith God to be reconciled: vvhen vve aske re­lease of paine, reliefe of bodie, comfort in distresse, health in sicknesse, ease in miserie, or vvhatsoeuer other thing, ei­ther touching the soule, or concerning the necessitie of this present vvorld, pray euermore in faith, and hold fast the counsell vvhich in this particular the Apostle giueth: If any man lacke vvisdome, let him aske it of God, vvho giueth to euery man liberally, and vpbraideth none, and it shall be giuen him: but let him aske in faith and vvauer not. And thus the Apostle by preuenting, turneth avvay and ansvvereth that obiection vvhich might haue beene made against him by the Saints: We vvould faine count it exceeding ioy vvhen vve fall into temptations, but this passeth our povver and strength, neither are vve able to do this of our selues. Hereunto the Apostle ansvvereth: that paciently to beare the crosse is the speciall gift of GOD: and therefore the gift of pacience is to bee desired from him, vvhereunto these wordes in the fift, and part of the sixt verses pertaine, If any man lacke wisedome, &c. Let vs therefore pray vnto God, from whom as all other gra­ces, so all wisedome proceedeth, that he would vouchsafe vs his holy spirit in all our temptations and afflictions, to guide vs, and to power this heauenly wisedome into our hearts, that in all things we being subiect to his will, may in our afflictions and calamities glorifie him here, and be glorified of him in the life to come, through Iesus Christ our Lord: to whom with the father and the holy Ghost, be all honour and glory, now and for euermore. Amen.

Iames Chapter 1. verses 6. 7. 8. Sermon 3.

Touching the wauering praiers of men conceiued from a double and doubtfull minde, distract and drawen partly into hope, partly into feare, partly into beleefe, partly into mistrust of obtaining: The Apostle condem­neth it, first from a comparison or similitude, wherein the doubtfull and wauering person in prayer is compared to a waue of the sea: he that doubteth, saith Iames, either of the power, or willing readinesse of God, is like a waue of the sea, tost of the winde and caried away. For as a waue or surge of the sea, swelleth by the rising and hoisting of the winde, and by the strength thereof is caried hither and thither, and neuer remaineth steddie, but alwaies is trou­bled: So a wauering minded mā, is like a waue or surge of the sea rolled vp and downe, and tost of the winde, neuer stable, but alwaies troubled: for his manifolde imagina­tions, his sundrie cogitations, his diuerse thoughts of heart, so tosse him and carie him vp and downe, that his minde can neuer rest, but is alwaies vexed and disquieted, neuer surely fixed or settled vpon one thing: for now he thinketh God will heare him, and by and by he misdoub­teth: now he perswadeth himselfe God can giue him his hearts desire, and forthwith he mistrusteth: nowe he con­ceiueth hope, and immediately he fainteth: now he saith with himselfe, I will make my suite to God, but straight­vvay [Page 23] he feareth. Thus is he tossed & troubled by his ovvn cogitations, and caried avvay vvith the vvinde of his ovvn vanitie, and neuer resteth: Wherefore he is vvell compa­red to a vvaue, of the vvinde and moued aier tossed and tumbled.

For men thus to be carried away in prayer is a great euill; in our suites to God to propose no certaintie; in our supplications to God to rest vpon nothing; in our petiti­ons alwaies to shake and wauer, and neuer aime stedelie at any particulars; in these our necessities to be betwixt hope and feare, and alwaies wauering; now to thinke this thing, now that; now to beleeue, now to distrust; now to be of courage, now to faint in heart; nowe to assure our selues, now to dispaire of his mercie; now to rest and relie vpon his power and ptomise, now to fall away through in­fidelitie; is no doubt like to the waues of the sea, which are now here, now there; tost and carried away of the windes. This in constancie the Apostle condemneth; this insta­bilitie Saint Iames reproueth in this place by this simily­tude and comparison; he that wauereth is like a waue of the sea, toste of the winde and caried a way. This is a great euill and sinne, worthily to be reproued. As almightie God in all other things condemneth inconstancie and wauering of the minde of men, so especially in our praiers and supplications of him in any part or poynte to dowte or wauer, either touching his power, or concerninge his promptnes and readines to heare and helpe vs, is no smal sinne, neither lightly by him regarded, whereof the Apos­tle to put vs in minde, condemneth it as great vanitie; he that wauereth is as a waue of the sea tost of the winde and caried away.

2 As by this plaine comparison and similitude this dowtefullnes and inconstancie is condemned; So in like manner by a reason from discomoditie and disaduantage which followeth this wauering: the reason is this: That which bringeth no good vnto men, but procureth hurte rather, ought not to be vsed among the Saints of God; but our wauering in praier, bringeth no benefite vnto vs, [Page] but this hurte; that it maketh vs vnfit to receue any thing at the hands of God; therefore all dowting and wauering in praier must be lefte and remoued from vs.

That it maketh vs vnfit to receaue any thing at the hands of God, who is so blinde that seeth not, so wayward that confesseth not? If a man should come to his neigh­bour and say: Sir I haue a suite vnto you, but I doubt I shal not obteine it, for I feare either you cannot, or at least you will not performe my desire: Doeth he not stop and stay the hand of the geuer, doeth he not make himselfe vnworthy to receaue any thing, that is so doubtfull? Shall it not be replied, shall I doe for him that hath me in iealousie & suspition that I will not helpe him, and doubteth of my good nature and franke heart towards him? Thus man doubting to obteine of man, getteth nothing: euen like­wise, if in our hearts we say to God, I doubt thou wilt not geue me, I feare thou wilt not heare me; wee obtaine by prayer nothing at the hands of God, because we doubt ei­ther of his power, or els of his liberalitie and bountie to­wards vs. For as a constant perswasion and good assu­rance of Gods fauour, highly commendeth our praiers to him, so the doubting of our mindes, the wauering of our hearts, estrangeth and alienateth his affection from vs, that we obteine nothing.

Wherence is it then that many praying, obteine not the things they pray for? Is it not herence, that they pray with wauering mindes, and doubting? Who so then com­meth before God with a doubtful and distrustfull minde, wauering in heart hether and thether, must not thinke to obteine any thing at the hands of God: much lesse then must he hope to obteine this excellent gift of wisdome, whereby wee patiently beare all the afflictions of this world without murmuring. Yea so farre are such from obteining their desire of God, as that by their distrustful­nes they prouoke him to anger. As then the infidelitie of the Iewes shutte (as it were) the doare of heauen from them, so that it was not opened vnto them; that as they entred not (through their vnbeleese) into Canaan, a type Heb. 3. [Page 24] of heauenly Hierusalem, so much lesse into heauen it self; euen such as were disobedient and vnfaithfull of the peo­ple, and as the incredulitie and want of faith restrayned Christ from doing myracles in sundrie places, as the E­uangelists Mat. 13. 58. Luke 4. 24. record; so in like manner, the infidelitie and doubting of our mindes hideth the face of God from our prayers, that he will not heare vs; when our selues cannot be accepted, neither our praiers welcome vnto him, vnles we come before him in assurance of obteining without wauering. For this is a true position, and principle of the Apostle, that hee which doubteth and wauereth, shall re­ceiue nothing at the hands of God. If then this doub­ting and wauering bring with it this discommoditie, that thereby we are made vncapable of the benefites & graces of God, it standeth vs then vpon by all meanes possible to beware of doubting and wauering in prayer. And this is his seconde reason whereby this wauering is condem­ned.

3 The last reason whereby he condemneth this, is from a sentence generally receiued of all men; which he proposeth (as it were) prouerbially. A double minded man is vnstable in all his waies, therfore wauering in prai­er is condemned.

A double minded man here is he, which is carried a­way with sundrie cogitations about the same matter; nei­ther knoweth he what way to take to, and what certeinly to follow. This man is inconstant and vnstable in al his wayes. Vnstable, which is deducted and deriued from the Commonwealth, which hauing lawes and orders whereby [...]. it may be gouerned, and they carefully obserued. The Commonwealth thereby hath her quietnes and stabilitie, whatsoeuer hindereth and letteth the prosperous quiet­nesse of the commonwealth, whatsoeuer is against good lawes and orders; as, sedition, tumults, vprores, tyrannicall empire and bearing rule, and the like; is called vnstable: so in like manner in the minde of man, whilest reason ruleth and executeth her office, the affections of man continue in their place, and mans minde resteth in her quiet con­stitution: [Page] but if the affections breake the boundes which [...]. reason prefixeth, there riseth disordernes and instabilitie.

He therefore which doubting and wauering praieth, hath a disturbed and disordered minde, and hath in him an vprore and tumult of affections, which follow another thing then faith prescribeth, therefore is here saide to be vnstable in all his waies, disquieted, disordered, disturbed in all his actions, all his thoughts, all his enterprises what­soeuer he endeuoureth: So that this vvauering, doubting, and doublenes of minde, vvhereby vve stand in a quanda­rie, and mammaring, vvhether vve be beloued of God or no; vvhether he vvill heare vs or not; vvhether he vvill accept of vs, and graunt our praiers▪ or othervvise; peruer­teth, vveakneth, disordereth, and turneth vp side dovvn all Christian duetie and pietie, and the vvhole life of man. Which the Apostle doeth signifie more significatiuely in the tongue vvherein he vvrote, by the vvorde vnstable. A double minded man is vnstable in all his vvayes. Where­ence vve may learne, that the foundation and stablenes of all godly actions, and specially of all holy and accepta­ble prayers, standeth in doctrine, in Gods vvill, in faith, vvithout vvhich our vvhole life is disordered, confused, disturbed. And thus these three vvayes the Apostle con­demneth the vnstablenes, doubting, & vvauering of men in prayer.

These things being more plaine then that they need any further enlarging, let vs novv see vvhat doctrine may out of the former place & this, be gathered. 1. That the Apostle in this place so earnestly inueigheth against dow­ting and vvauering in praier, vvhereby vve distrust either the povver or the goodnes and fauour of God tovvardes vs, me thinke it may vvell refute the doctrine of the Ro­mish Church vvho in all things vvould haue vs dovvtefull of the fauour of God, thinking it presumption vvorthy to be condemned, to assure our selues certainely of his good vvill and fauoure tovvardes vs.

2 That the Apostle maketh praier the meane and vvay to attaine vnto vvisedome, vvherein hee vvoulde [Page 25] men to remoue all wauering and doubting; it easily re­futeth those fantasticall spirites which condemne prayer as superfluous, God (say they) knoweth our need, & seeth our want before we aske, he will for his fatherly goodnes supplie this want without asking: he heareth the inwarde sighings and sobs of the spirite, and knoweth what the spirite meaneth, therefore is prayer in Gods children su­perfluous. Indeed, if God, because he knoweth our need, and heareth the sorowfull sighings of the Saints, Woulde therefore supplie our want without asking, then were prayer superfluous: but to be therfore superfluous, because he knoweth our needes and necessities, is a reason carnal, sensuall and deuilish.

For were this carnal reason sufficient, God knoweth our needes before we pray, therefore praier is superfluous; why doeth the Apostle here will vs, If any man lacke wis­dome, to aske it of God? God knoweth our infirmities, he seeth our impatiēcy, he beholdeth the vnablenes of mans nature, he seeth whether in afflictiōs we behaueour selues as is cōuenient: notwithstanding the apostle willeth vs to aske this point of wisdom from God. Neither Saint Iames here onely commendeth praier as needfull, but the whole course of the Scriptures of God require it in the necessi­ties of men, as an instrument most necessarie. Almighty God though he knew our troubles, whereinto by his will we should be plunged, yet commaundeth hee vs in our troubles to call vpon him for deliuerance. The Lorde Psal. 50. foresaw the miserable captiuitie of Israel his people in the land of Babylon: yet doeth the Prophet will them to Lament. 2. poure out their hearts before God, both for their present miserie, and also for their future calamitie. Our Sauiour Mat. 6. Christ auouching to the Saints, that God their heauenlie Father knew their necessities, and therefore they shoulde not be distrustfull, as the heathen and Gentiles; yet, for all necessities both bodely and ghostly, he set downe prayer, as a helpe and remedie, the forme whereof he left vnto alposteritie, and commaunded also that men shoulde aske, seeke, knock for, at the gates of Gods mercies, the thinges Mat. 7. [Page] that were needfull. It were horrible blasphemie to say that Mat. 26. Luke 22. God did not know the distresse and agony of our Sauiour in the garden and impietie without comparison most de­testable, to thinke that the Father was not readie to helpe him: yet doeth our Sauiour thrise on a rowe pray to the Father that that cuppe might passe from him. The hearts of the Apostles were knowen, and it was needefull for the accomplishing of their ministerie, that to the eleuen, a twelfth Apostle in Iudas his place might be substitute: yet in that so heauenly a busines they pray to God for direc­tion. Acts 1. God knew that Anna the mother of Samuel was 1. Kings 1. barren, and despised therefore of her enemie: he sawe her affliction, and considered her teares: yet was it not geuen her what she desired, but after her prayer vnto God Praier is not therefore superfluous because God knoweth our needes and necessities before we aske.

What: haue not the holy Patriarkes, haue not the blessed Apostles, haue not the Saints of God in all times vsed praier? May it then be iudged as superfluous?

What: haue we either to supplie our bodely necessi­ties, or to minister to our spirituall wants, as of our selues, and may we not truely of both say, We haue nothing but what we haue receaued? And vvhereby doe vvee receaue 1. Cor. 4. these things from the hands of God? Is it not by praier? Is it not necessarie then in all? The Poet saith vvell there­fore, that praier profiteth both poore and rich alike, when it is vsed; and hurteth both children and olde men, being neglected.

Men praye therefore to God, Saint Augustine affir­meth, Epist. 121. to Proba the vvidovv, not to teach him their necessi­tie, (for vvho knovveth the minde of the Lorde, to instruct him?) but to exercise themselues in praier, & make them capable of those thinges vvhich vvillingly he doeth geue them. Therefore men pray to God, that thereby it may appeare that he is the geuer of all good things, that the ef­fects and euents of things depend vvholly vpon him, that increase of his graces is to be looked for onely from his heauenly maiestie, and thereby vve taught to behaue our [Page 26] selues more thankfully and duetifully vnto him.

Seeing then no man can be so blinde (vnlesse he vvil­fully stoppe his eies against the light of the trueth) but needes confesseth praier to be a thing most necessarie in the life of man; vvhich neither man nor vvoman, rich nor poore, learned nor ignorant, Prince nor people, one nor other can vvant altogether; but is the onely meane and instrument vvherby all the treasures of God, reposed and laide vp in store for his Saints in Iesus Christ, are plenti­fully poured out vpon men: then notvvithstanding this, to holde it as superfluous in the Saints, is not onely like Gyants to fight against God and his trueth, but as hauing put off the vvhole nature of men, and transformed into the shape of bruite beastes, to striue and contende against the course of nature it selfe: vvhich vvho so doe, are not onely vvorthy to be secluded the societie of the Saintes, but also to be sequestred and put out from the companie of men.

Were there then no other place in all holy scripture to commend prayer as a thing most necessarie vnto men, yet vvere this one al-sufficient, that the Apostle S. James here maketh it the meane to attaine vnto vvisdome. If any man lack vvisdome, let him aske it of God.

3 Besides this, vvhereas Saint James promiseth that if we lack wisdome we should aske it, and it should be ge­uen vs: doeth hee not most highly commende praier vnto men, whose vertue, force and excellencie is such, as where­by the most excellent gift and vertue of patience (a singu­lar point of heauenly wisdome) is obteined? the vertue & efficacie whereof is set downe farre and wide in the scrip­tures of God: whereof if we will consider a little, it com­mendeth praier not a litle. 1 That almightie God hath made so large and liberall promises thereunto, as that we shall obteine that from him by praier, which we aske: to which [...]rpose almighty God by his Prophet saith; Call vpon me [...]n the day of thy trouble, and I wil deliuer thee, Psal. 50. and thou shalt glorifie me: call vpon me, and I will deliuer thee. By another Prophet to like purpose is it said, Thou [Page] shalt call, and the Lord shall answere thee, thou shalt crie, Isai 58. and he will heare thee. The wiseman Salomon commen­ding Pro. 15. vnto men the excellencie of praier, by the promise therunto made, that God woulde heare it, saith, God is farre from the wicked, but he heareth the praiers of the righteous. Dauid by great experience and long triall ha­uing felt the trueth hereof, crieth out; The eies of the Psal. 34. Lord are vpon the righteous, and his eares open to their praiers. And in another place subscribing thereunto, he Psal. 145. affirmeth, that the Lord is neare to them that call vpon him, euen all such as call vpon him faithfully. Our bles­sed Sauiour in the Gospel, to allure all men earnestly to pray, commendeth praier and the force thereof, from the Mat. 7. promise thereof made of obteyning, therefore (saith he) 2 Seeke and you shall finde, aske and you shall haue, Iohn 14. & 16. Mat. 21. 22 knock and it shalbe opened vnto you. And againe, What soeuer you aske the Father in my name, hee will geue it you.

Seeing then to praier so liberall and large promises are made by God and by Christ, doeth it not greatly ad­uaunce and set foorth the excellencie and vertue of prai­er? The Apostle Saint Iohn to commend praier vnto mē, from the largenes and certainty of this promise witnesseth 1. Iohn 5. vnto vs, that whatsoeuer we aske of God according to his will, it should be geuen vs. And finally, our Apostle there­rence to shew the excellencie and rare vertue of praier, willed if any man want wisdome, he should aske it, and it should be geuen him. Herence then is praier commen­ded, James 1. that thereunto are so large promises made, that what we aske in praier, shalbe geuen vs.

2 As the promises made of obteining doe greatlie commend the excellent vertue and force of praier, so doe the testimonies and witnesses in Scripture, touching the worthines thereof, not a little commend it vnto vs. For what vertue is there whose praise in more places, whose force in better manner, whose excellent vertue by more Ecclus. 35. testimonies is commended? Sirach extolling the great vertue, & inlarging the singular excellencie of prayer, &c. [Page 27] writeth, that who so serueth the Lord, should be accepted with fauour, and his praier should reach vnto the clouds. Matt. 21. Our sauiour Christ expressing the rare force and vertue of praier, auoucheth that men shalbe able to make moūtains remone out of their places, & to cast themselues into the sea. Saint John in the Reuclation, calleth the praiers of the Reuel. 5. &. 8. Saints, that sweet odour which came out of the golden vi­als and censers, and ascended vp to God. S. James expres­sing James 5. the great vertue of praier, saith that the praier of the righteous is of great force, if it be feruēt. Many like are the testimonies of holy scripture, wherin great force is attri­buted to praier, which were tedious to set down in particu­lar. Finally our apostle attributeth this force & power vnto James 1. it, that it obtaineth the vertue of pacience, a singular point of diuine wisdome. To all which S. Augustine subscribing in Sermon 226. de tempo. aduancing the worthines of praier, affirmeth that it is the key which openeth heauen, and bringeth vs to the pre­sence of God: our praier ascendeth, and Gods mercy dis­cendeth vpon vs. Praiers therefore proceeding from faith, easily mount vp and pearce euen vnto God. S. Chrisost. in Vpon 22. Mat. opus imperf. & de prefect. euangelij. like maner both vpon the Gospel, & in other places of his writings setting downe the great praise of praier, and the excellencie thereof, concludeth that there is nothing of greater force & power, then sincere & earnest praier. Whe­ther then we respect the promises made vnto the praiers of the Saints; or whether we looke vnto the liuely testimo­nies of the holy scriptures, & the reuerend fathers, where­by the force of praier is witnessed, both waies praier for the excellent vertue is commaunded vnto vs.

3 Finally, the vertue and force of praier by sundrie ef­fects, & diuerse examples of men, by praier working great matters and miracles also, is manifest and apparant. Here­in leauing the effects of the praiers of the holy Patriarkes before the time and law of Moses, wherein the great power and force of praier appeared: let vs come to Moses, and Exad. chap, [...]4. and 17. such as succeeded, in their times and places. What shal we here say of the praiers ef Moses? were they not of great force, when thereby he both remoued the plagues of God [Page] from Pharao, and also obtained passage by the red sea: Pharao and his armie therein destroied? Were they not of great vertue, when at the praier of Moses, the people o­uercame Exod. 17. the Amalakites their enemies, when hee ceassed they were ouercome of them? The praier of Iosua was of great vertue, when thereby the Sunne staied in the hea­uen, Iosua 10. vntill hee had subdued the fiue kings his enimies. Great was the praier of the man of God, when at his praier the hand of king Jeroboam, which was dried vp for 3. Kin. 13. that he stretched it out against the Prophet, was restored. Great were the praiers of Dauid, who in infinite places witnesseth, that he cried vnto the Lord, & his praiers were Psal. effectuall. Great was the force of Elias his praier, who praied to God, and it rained not for three yeeres and sixe 3. King 17. 18. chap. monethes: and he praied againe, and it rained, and the land was fruitfull, as the Apostle out of the storie gathe­reth. Great were the praiers of the same Prophet and E­lizeus Iames 5. 3. King. 17. 4 chap. 4. Job 24. also, by whose praiers the dead were restored. Great was the praier of Job, when God accepted it for his three friends, which had in the matter of Job so shamefully of­fended, in handling so euill a matter so cunningly? What should I rehearse vnto you, the praiers of Peter and Iohn, Acts 3. whereby the begging cripple was healed? The praiers of Peter alone, whereby both Eneas was healed of the palsie, and Tabitha restored to life also? The praier of Paul and Asts 9. Acts 16. Acts 4. Sylas, whereby the foundation of the prison was shaken? They shake then both earth and heauen to make way and passage vnto God. As also the place was shaken wherein the Apostles were praying, being persecuted of the Iewes. By praier Iehosaphat was deliuered from the danger, when with Ahab he fought against the Aramites in Ramoth Gi­lead: By praier hee obtained victorie against the Moa­bites 3. King 22. 2. Chron. 20, 2. Chron. 32. and Ammonites, which came out against him. By praier Hezekiah escaped the huge host of Sennacherib king of the Assirians, whose princes, captaines and people, were mightily by the Angel of God destroied, and Hezekiah de­liuered. By praier Anna obtained a sonne. By praier Daniel was deliuered from the rage of cruell Lions: What shall [...]. 1. [...]e say of the rest of gods Saints, who through praier haue [Page 28] wrought miracles, raised the dead, vanquished their ene­mies, subdued the rage of cruell tyrants, obtained victorie ouer Satan: got strength against temptations, wisdome to beare afflictions: and finally haue seene wonderfull ef­fects of their praiers, so that the vertue and force of praier herehence is worthily commended vnto vs: which in this place the Apostle by all these meanes intimating, willeth if any man lacke wisdome, to aske it of God, and it shall be giuen them.

4 Lastly, out of this place of S. Iames, who willeth vs to pray without doubting & wauering, it taketh away the multiude of mediators: for when men in need & necessitie are sent and posted ouer to many meanes and mediators, and rest not vpon one onely, they doubt to which they shoulde runne vnto, whether to men Saints, or women Saints, whe­ther to Angels, or to the spirits of men, for succor: whether to this Angell, or that: this Saint of God, or that, in the dayes of their afflictions. The establishing of many media­tors is the cause of the distracting of mens minds, & cause of wauering, which this place remoueth from the praiers of men, especially which professe godlinesse, and the Gos­pell of Christ: Whereof thus the Apostle: hee that waue­reth is like the waues of the sea, tost with the winde, and caried away: neither let him thinke to obtaine any thing of God. A double minded man is vnstable in all his waies, and this is that which I haue to note out of this place, and to adde to the former place of the Apostle, and contai­neth the second place by the Apostle handled, concer­ning the iust reproofe and condemning of doubting and wauering praiers. Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauen­ly promises, that in all things we may rest vpon his power and promptnesse in all our petitions, that in all our needs we may call vpon him vvithout vvauering, and obtaine the things vve pray for according to his vvill, through Iesus Christ our Lord: to vvhom vvith the father, and the holy Spiirite, be all praise and honour, all glorie and ma­iestie, for euer and euer. Amen.

Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4.

Touching the first of these, vvhich is the third thing in the treatise of the crosse, it is the distinguishing of per­sons, 3. Things in the treatise of the crosse. to vvhom the crosse is profitable, and this doctrine to reioyce in affliction necessarie. There are tvvo sortes of men, poore and rich: to both, the crosse and doctrine of pacience therein is necessarie, so that it is profitable then to all. First to the poore brother, wherof thus saith James: The poore. Let the brother of lovv degree reioyce in that hee is exal­ted. The crosse and doctrine of afflictions and pacience is profitable for the poore brother: for if he bee afflicted vvith pouertie, contempt, ignominie, or anie other calami­tie, hee must not bee pressed dovvne vvith sorovve, griefe, feare and fainting of heart: but reioyce rather vnder his [Page] crosse and calamitie, because he by the crosse is exalted. For by affliction the poore brethren humbled, are there­by exalted, either to the true profession of the crosse and Gospell of Christ, either to be like Christ and his Saints, vvho haue all in this vvorld drunke of the cuppe of afflic­tions, or els to the glorious companie of Christ and his holy Angels: vnto vvhom the vvay is persecution and suf­fering. For euen as Christ himselfe by manifolde persecu­tions and troubles, and by dayly crosse, and sufferings in Luke 24. his life, entred into the glorie of his father, as he protested vnto his disciples betvvixt Hierusalem and Emaus: so in Acts 14. like maner must all the Saints by many tribulations enter into the kingdome of God: as the Apostle Paul auou­cheth to the brethren of Lystra, Iconium and Antiochia, in the Scriptures: for vvhich cause he assureth vs no o­thervvise to be heires vvith Christ of glorie, then condi­cionally Rom. 8. that vve suffer vvith him: If vve be sonnes, then also heires, and heires annexed vvith Iesus Christ: so that vve suffer vvith him, that vve also may bee glorified vvith him: neither othervvise to be crovvned vvith him, then that first here vvith him vve be crossed also: for if vve bee 2. Tim. 2. dead with Christ, then shall we liue with him also: and if we suffer with him, wee shall also reigne with him: if the crosse aduance vs to the crown; if the suffring of calamitie and miserie here, bring vs to glorie: if our humbling by afflictions, exalt the brethren of lowe degree to the pro­fession of the Gospel in this life, and in the life to come to immortalitie, and glorie with Christ: then must the bre­thren humbled by the crosse, and by any afflicted, reioyce therein: let the brother of lowe degree reioyce, when by the crosse he is exalted. The humbling of vs by affliction in this worlde, is the exalting of vs to glorie before God: the casting downe of vs here by the crosse, is the lifting of vs vp to heauen before the Lorde: the aba­sing of our selues vnder the diuers temptations of this life, is the aduanncing of vs in the kingdome of Christ. See­ing then by pacience vnder the crosse, the brother of low degree is exalted, he ought therin not to be faint hearted, 2. Phil. [Page 30] but ioyous and glad. As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father, was therefore, and thereby exalted vnto great glorie: euen so if paciently we suffer the triall of our faith by afflictions, Philip. 2. and suffer our selues 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 [Page] 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 [Page 31] 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 [Page] 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 saide to his Soul; Soul eate and drinke, for thou hast much goods laide vp for thee: Seing his state was so vncertaine, as that night it should be changed. The Apostle Iohn, disputing of the va­nitie of worldly wealth and pompe what so euer, conclu­deth, 1. Iohn. 2. the world vanisheth and the things therin. Finally the preacher concluding all worldly things vnder a most vncertain, fraile and brittle condition, censureth them all 1. Eccles. with one iudgement; Vanitie of vanitie, all is vanitie.

See we not by dayly experience the miserable vani­tie of this worldly condition? came not Craesus the rich Prince (of whom it became a prouerb, richer then Craesus) to miserie for all his wealth? was not Xerxes the King of Persia, for all his pompe and glorie discomfited? did not Dionisius the King of Siracuse fall from a King, to bee a scholemaster? came not holy Iob from greate riches to miserable pouertie for a season? do not many now florish in wealth, & to morow come to extreame penurie? Seeing these things are of fraile, vncertaine, and dowtefull con­dition, shal men thereof by the will of God bereft, mourn and not rather reioyce as the Apostle exhorteth? Saint Iames therefore to persuade men to reioyce when God turneth their condition by affliction, and so humbleth them, draweth his reason from the vncertainnes and va­nitie of their nature, wherby being humbled, we ought to reioyce.

The vanitie and vncertaintie of worldly wealth and riches the apostle describing, thereunto vseth a similitude [Page 32] and comparison: resembling the glorious state of this li [...]e vnto a flower: There is nothing for the time more beauti­full, flourishing and excellent then the flower, yet the flo­wer and the beautie thereof, vanisheth away, and withe­reth speedely: for though it now flourish, sprout & spring vp, though the beautie appeare wonderfull and excellent that Salomon in all his royaltie was not to be compared to the lillie of the field for brauerie of beautie: yet if the sun Mat. 6. appeare in heate, it drieth it vp, it scorcheth it, it burneth it: and so it withereth, falleth away, and the goodly shape thereof perisheth. So that the lillie, the rose, the violet, and other flowers of account, which in the morning were beu­tifull in sight, fragrant and sweet in smell, moist in hande, are in the euening consumed and pearished: So when the sunne and burning heate of persecution and trouble shall arise vpon the riches of this world, they are easily re­moued, and pearish quickly.

This comparison, wherein mans pompe and world­ly glorie is compared to a flower, is in sundrie places, and not altogether in diuers things, vsed in holy Scripture. The Prophet of God speaking not only of worldly riches, Isai 40. but of mans life also, with al the pompe and glorie he can here attaine vnto, and whatsoeuer is in him, vseth the same comparison in a thing not altogether diuers, and therefore saith, I heard a voyce saying, Crie. And I saide, What shall I crie? He saide, that all flesh is grasse, and all the glorie thereof as the flower of the field, the grasse wi­thereth, and the flower fadeth away, because the spirite of the Lord blewe vpon it. Whereby it appeareth, that not onely worldly wealth and riches, but also all mans wis­dome and naturall powers are as the flower that withe­reth.

The Prophet Dauid describing the miserable, weake, Psal. 103. and frayle condition of man, hereunto compareth him al­so, The daies of man are as grasse, as a flower of the fielde so flourisheth he. For the winde goeth ouer it, and it is gone, and the place thereof shall know it no more. As [...]hen the flower which in the morning florisheth, through [Page] the burning heate of the sunne withereth and pearisheth: Euen so they which now wallowe in wealth, and haue all things at their willes, which are now cloathed in fine silke and purple, who now glitter and glister with golde and Luke 16 pearles, which are now attended on with great traines and troupes of men, who leade mightie armies, and are cari­ed in coaches like princes, who for aboundance of all things, and perfect beautie and glory in worldly respectes, are as mortall Gods vpon earth, oftentimes are bereft of all their riches and glorie, and pearish as the grasse. And thus all their pompe, glorie, wealth, earthly felicitie, is vn­certaine. What foolishnes then hath wrapt vp our vn­derstanding, what blindnes hath possessed our heartes, what vanitie hath bewitched vs, and rauished our mindes, what miste of errour hath compassed and ouershadowed the light of our knowledge, that we see not the frailtie of our owne state and condition, to learne a better professi­on of the holy Apostle, that being humbled by afflicti­ons, we may reioyce as we are exhorted: let the brother of lowe degree reioyce when he is exalted, and againe, the rich man when he is made lowe, for as the flower of the grasse shal he vanish away, for as when the sun riseth with heate, then the grasse withereth, & his flower fadeth away, and the goodly shape thereof pearisheth: euen so shall the rich man wither away in all his waies. And thus the Apostle proueth by the distinguishing of the persons of men, that the doctrine of the crosse, and the patient bearing of the same, is profitable to all men, both to poore and rich, and so to all.

The persons thus distinguished; the next & secōd thing in these verses, which is the fourth and last thing in the Fourth thing in the trea­tise of the crosse. whole treatie of the crosse, and comfort taking therein, is the conclusion. Seeing therfore the case thus standeth, that we must coūt it exceding ioy when we fal into diuers tēp­tations, seeing the bearing of affliction is the triall of our faith, which to suffer, to be tried, is comely and honest for a Christian: seeing by triall of our faith we attain to that worthy vertue of patience, seeing patience attained vnto, [Page 33] maketh vs perfect, seeing the crosse and the doctrine thereof is necessarie and profitable for poore and riche, therefore blessed is the man that endureth temptation, for when he is tried he shall receaue the crowne of life, which the Lord hath promised to them that loue him. In which conclusion fiue things may be obserued.

1 The reward it selfe promised to such as patiently endure the crosse, which the Apostle noteth vnder the word blessed: Blessed is that man that endureth temptati­ons. Blessednes is the greatest of all rewards geuen vnto men, wherein whatsoeuer is good, is conteined: the Apo­stle therefore to pricke them forward, and to stirre them on to pacience, promiseth happines and blessednes to those that endure tēptatiō. Our Sauiour Christ entreating of the reward which the poore in spirite; that is, such as by Mat. 5. sundrie miseries and calamities (which are ioyned with pouertie) were afflicted, promiseth them happines and fe­licitie: Blessed are the poore in spirite for theirs is the kingdom of heauen. And a little after vnfolding this pouertie by her kinde and particulars, as persecution, reproach and v. 10. slaunder, he promiseth like reward vnto that affliction al­so; Blessed are they which suffer persecution for righte­ousnes sake, for theirs is the kingdome of heauen: blessed shall you be when men reuile you, and persequute you, and say all manner of euill saying against you for my sake, falsly; reioice and be glad, for great is your reward in hea­uen.

Thus then if we endure pouertie, and miseries therun­to annexed, if we endure temptation of persecution, slan­der, reproach, and such like, we are pronounced blessed. Hereunto Saint Peter subscribeth, who exhorting men pa­tiently 1. Pet. 3. to beare persecution and affliction for righteous­nes sake, reasoneth from the rewarde, which with Iames he calleth blessednes, Who will harme you if you follow that which is good? notwithstanding, blessed are you if you suffer for righteousnes sake: Yea feare not their feare, nei­ther 1. Pet. 4. be troubled. And a little after touching the reward of our patient abiding and suffering for Christ, he calleth [Page] it happines and blessednes, if you bee rayled on for the name of Christ, blessed are you: for the spirite of God and of Christ resteth on you. Who then is spoiled of his goods for Christes profession, who suffereth persecution for Christian religion, who endureth imprisonment for the testimonie of his conscience, who abideth patiently the triall of his faith by sundrie temptations, is both by Christ and his holy Apostles, accounted blessed: The rewarde of our patience then is happines and felicitie.

Wherein the Apostles defend a paradoxe, and an o­pinion contrarie vnto the iudgemēt of men of this world, for the world holdeth them onely for happie, who abound in wealth, who haue all things at their pleasures & willes, who neuer come into any misfortune, neither are vexed or afflicted with any miserie or calamitie. But such as are pressed with pouerty, distressed with greefe, tempted by af­flictions, assaulted with miserie, subiect to calamitie; these they count for cursed miserable, & of all men most wret­ched, as they in the Prophet counted our Sauiour to bee Isai 53. in wofull plight, because he was vnder the rodde of his fa­ther, and thereby plagued; and the wicked condemned the Wisd. 3. Saints, and censured them miserable, and their ende gree­uous, because they suffered paine, and were tried in afflic­tions among men. From whose iudgement and opinion Saint James dissenting, calleth and counteth them which endure temptations happie. Let worldlings then count prosperitie their felicitie: let Epicures count plenteousnes of bread their happines: let greene and flourishing youth make the desiers of their hearts their blisse: let other men count worldly delights, carnall pleasure, wicked mammō, vaine pompe, quiet rest, and continuall securitie, their cheerest good and only ioy in this world, yet with Iames must all the Saints count the triall of their faith, the exer­esse of their patience, the bearing of the crosse, the suffe­ring of affliction, the enduring of temptations, their hap­pines and felicitie, and holde the sentence of the Apostle for sure, Blessed is the man that endureth temptations.

If happines and felicitie be the reward of our patience, [Page 34] and all men by instinct of nature desire happines, as the very heathen philosophers haue in their learned writings plentifully discoursed; shall there be any man or woman so carelesse of himselfe, so voide of reason, so farre from knowledge, so great an enemie to his soules health, which shall refuse the burthen of the crosse, seeing patient endu­rance purchaseth our happines? Let vs in the feare of God, addresse our selues to the bearing of the crosse; let vs arme our selues against the day of affliction; let vs in full assurance of hope, indure the temptations which are laide vpon vs: that thus induring, we may receiue our ful reward, euen eternal blessednes for euer.

2 This reward of our endurāce shal then be geuen when we are tried: the crowne is promised after our con­tentions: the hire is rendred after our labour: If then wee will enioy the reward, and haue our blessednes in the king dome of God, then must we in this world be tried by affli­ction. The doctrine of this place is, that we must first suf­fer before we be rewarded; first be tried, before we be re­compenced. Which thing Saint Paul preacheth vnto Ti­mothie, setting downe the labour before the hire; and the contending before the crowne. No man (saith he) is crow­ned, 2. Tim. 2. 2. Tim. 4. except he striue lawfully. The same Apostle setteth downe his trauel before his reward, and his labour before his recompēce, when he saith; I haue fought a good fight, I haue finished my course, I haue kept the faith, frō hence­foorth therefore is the crowne of righteousnes laide vp for me, which the righteous iudge shall geue mee at that day, and not me onely, but all those that loue his appea­ring. There is no price where there is no striuing; there is no garland where there is no goale to runne to; there is no crowne where there is no triall of masteries; there is no victorie where there is no enemie; there is no hire where there is no labor; there is no happines where there is no triall by temptation.

Now the full triall of man is not at once or twise, but in the whole course of his life, so that the whole life of man is nothing els but a continuall triall and warfare vpō [Page] earth, striuing and strugling against all afflictions, mise­ries, calamities, and troubles of this world In which con­tention and conflict, if we acquit our selues like men, and in inuincible constancie endure temptations, to the end, we shall bee blessed: whereof our Sauiour Christ assureth Mat. 10. & 24. Reuel. 2. vs: He that continueth (saith he) vnto the end shall be sa­ued. And the Angell to the Church of Smyrna: Be thou constant and faithfull vnto death, and I will giue thee the crowne of life. When therefore to the ende of our life, and in the whole course thereof, we bee pacient: when to the ful measure of our trial which is in the ende of this mor­tall condition, we endure temptations; then shall we bee blessed: for blessed is the man which endureth tempta­tions, for when hee is tried he shall receiue the crowne of life.

If our trial then must goe before our happines which is geuen vs in reward; and our labour before our hire; then do those Christians flatter and deceue them selues, who thinke to be pertakers of this reward without affliction in this life; Seing the triall of our faith by troubles must goe before our happines. Vaine therefore and slouthfull, too dainty and too delicate are they, who refusing the burden of the crosse, and the induring temptatiōs; hope to attaine to this happines by wallowing in wealth, by stretching thē selues vpon their beddes of downe, by pampering and puffing vp of their flesh with riotous life, by pricking and prankinge vp them selues in intollerable pride, by weari­ing and wasting their bodies with carnall pleasures, with liuing at harts ease and in all securitie in this world: for the Apostle 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 [Page 35] 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 [Page] 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 [Page] to the capacitie of man, applying it self to the weak­nesse of our wittes: and so in the doctrine of workes hee doth so also, oftner mencioning workes then faith, because works are more familiar then faith, being an inward ver­tue. 2. Seeing God hath made vs capable of reason, and hath giuen vs desire, will, and iudgement, whereby we are caried sometimes to that is good, sometimes to that is euill: therefore it pleased the holy Ghost oftentimes to mention workes, and to vse sundrie exhortations, admo­nitions, reprehensions, and reproofes, thereby to stirre our desir [...]s, will and iudgement to that which is good, and to shunne and decline the contrarie. 3. Works are tri­als and tokens, signes and testimonies of mens faith, which being an internall qualitie and habite of minde, is knowen in it selfe onely vnto God: whereof that men might haue knowledge, and might also followe it in vs, therefore by workes it must be made manifest. Therefore are wee willed to make our inwarde man knowen too by good workes. 4. Moreouer men naturally giuen to hy­procrisie, would easily deceiue, not themselues onely, but o­thers also in a vaine ostentation and name of faith, care­lesse of the fruites of righteousnesse, without which our faith is dead, which to shew, the Scriptures require works as fruits, in al such as were once iustified by faith in Christ Iesus. 5. Wee are easily stirred vp to the doing of things by rewards, and deterred by punishments. That we might by rewards be stirred vp to the fruites of righteousnesse, therefore doth almightie God promise great rewards vn­to the workes of men, thereby to allure vs to righteous­nesse and holinesse. Which workes he also doth worke in vs, for he worketh in man both the will and the deed, ac­cording to his pleasure: Wherfore when he crowneth our Philip. 2. vertues and good workes in vs, which he himselfe onely worketh in vs, he crowneth not our merits, but his owne gifts: as notably auoucheth Saint Angustine: So then by Tract. 3. vpon S. John. Luke 17. working we deserue nothing, yea rather if we looke into our owne deseruings, we shall be forced to crie that we are altogether vnprofitable seruants. The Scriptures then [Page 37] mention workes, not thereby to merit, but by promise of reward to allure to vertue. 6. The Scriptures mention vvorkes so often to teach vs our dutie, to be fruitfull in all vvorkes of righteousnesse, and in all goodnesse to imitate Christ our example and patterne in all vertue, that vvee might be such vnto christians our brethren, as Iesus Christ vvas to vs, louing, gentle, pacient, bountifull, righteous, ea­sily entreated, readie to forgiue, and plentifull in good workes, and in the fruites of righteousnesse, to the glorie of God. 7 Finally, they mention workes, and thereof the rewards are promised, to shew what shall followe our workes of obedience, euen eternall life, not for desert of workes, but by the grace of God, and according to his mercifull promise: as in this place the Apostle promiseth the crowne of life to the pacience of Gods Saints, not for the worke of pacience, but for the promise of God, who hath promised to rewarde therewith the pacience of his Saints: whose pacience is the way and meane, but not the cause of their happinesse. For as the high way is not cause of our comming into the Citie, but the meane whereby we come therunto: and as the race or place of running, is not the cause of the goale or garland there giuen, but the way and meane therunto: so are not our workes, nei­ther is our pacience the cause of our crowne, but the way and meane whereby we come vnto it.

And that our workes can not cause our crowne and eternall blessednesse, it is manifest. 1 If man might de­serue eternall life, then the workes of men might binde God: but God cannot be bound by vs, because he recei­ueth Psal. 16. Job. 53 nothing by our workes of righteousnesse, as both Da­uid and Iob auouch: therefore wee can not deserue life. 2 If men could deserue life, then were not life the gift of God through Iesus Christ, therefore man can not deserue it. 3 If man could deserue eternall life, then must there be a proportion betwixt that which deserueth, which is temporall righteousnesse, and that which is deserued, e­ternall happinesse: and what proposition is there betwixt things temporall, and things eternall? Insomuch as Paul [Page] sayth thar our sufferings are not to be compared with our Rom. 8. 2. Cor. 4. future glorie, and that momentanie afflictions cause a farre more excellent and an eternall weight of glorie, 4 Such as will deserue, must haue in themselues where­by they deserue: but all our vertues whereby in the va­nitie of our mindes wee hope to gaine heauen, are from God, not of our selues: we haue nothing that we haue not 1. Cor, 4. 1. James. 2. Cor. 3. receiued, of our selues we can do nothing, not so much as thinke that is good, whose willes are framed by God to euerie vertue practised of vs: therefore can not wee de­serue eternall life: let vs holde then with this Apostle, that this crowne is due to pacience, not by our deserts, but by the promise of God.

5 Now to conclude this place, this is giuen to such as loue God. to them which loue, God in many places 2. Tim. 4, 8 Rom, 5. 28. manie promises are made: so in this place the crowne of life is promised to them that loue God: Why? Because we can expresse our loue by no way better, then by suffe­ring for him, and by bearing such things as he layeth vp­on vs. Thus then such as shewe themselues to loue God, in pacient bearing afflictions from him, are they to whom the crowne of life shall be giuen. Now let vs pray, &c.

Iames Chap. 1. ver. 13. 14. 15. 16. 17. Sermon 5.

THe Apostle hauing ended the treatise touching outwarde temptations, he now procee­deth to the third place in this first Chapter handled, which is concerning internall and inwarde temptations of the mind, whereby men are pric­ked forward and mooued to euill, proceeding from Satan, who by our owne concupiscense and carnall desires, solli­citeth vs to mischiefe & wickednesse. The summe where­of is this: men may not impute their euill temptations to God, neither make him the authour thereof, seeing our owne desires do tempt vs, and carie vs away to wicked­nesse, and we beare about in our owne bosomes naturall corruption, which snatcheth and catcheth euery occasion of comitting euil, wherehence all sinne groweth and bud­deth as from a stocke and roote, and death ensueth and followeth sinne at the heeles, as the reward and wages Rom. 6. thereof.

1 The first thing in these wordes and this discourse, is the proposition of the place, whereby their errour is con­futed and condemned, who hold and affirme, that when they are prouoked & pricked to euill, they are thereunto prouoked and tempted by God: which lay the cause of euill concupiscense, corrupt affections, wicked temptati­ons, yea and of sinne it selfe, vpon God, and say: God pro­uoked and stirred me vp to this euil: God seduced and led me into this temptation: God mooued and sollicited me to this sinne. This the Apostle remouing as an horrible errour from the hearts and mindes of men, giueth them this aduice in this present proposition: Let no man say when he is tempted, I am tempted of God. When plea­sure prouoketh, when pride pricketh, whē malice boileth, when couetousnesse assaulteth, when reuenge kindleth, when feare discourageth, or any other thing tempteth vs to euil, we may not impute this to God, and therby thinke [Page 39] our selues excused. Let no man say when he is tempted. I am tempted of God, for God is not the cause of this temp­tation, neither may our sinnes be referred vnto him.

The trueth of this proposition shall the better be vn­derstood and knowen, if we consider that there are speci­ally three kindes of temptations in holy Scripture menti­oned, thus distinguished in the regard of the ends of eue­ry one of them.

1 One temptation is called the temptation of proof, because the ende thereof is the proofe of men, that there­by there may be had a triall of our faith, patience, & con­stancie, with other vertues in vs whatsoeuer. And it is thē, when either some worke is commanded vs of God, which is harde and grieuous vnto the flesh, as was that temptati­on of Abraham, who from God was willed to offer and sa­crifice Gen. 22. vp his onely and deare sonne Isaac, whom he had begotten in his olde age, in whom onely was the hope of the accomplishment of all Gods promises vnto him, the heire of his goods, the seede of his posteritie, the very ioy of his heart: which thing was commanded for the tri­all of his faith, patience, and obedience, that he thus tri­ed, might be knowen and manifested to the world, and his vertue and obedience an example and patterne to all po­steritie to imitate and follow for euer. Or els when some heauie crosse, great miserie, strange affliction is laide vpon vs, for the triall of our hearts, whether from an vnfeyned faith we loue God or no, as was the temptation of Iob, Job. 1. 2. & [...] ▪ whose crosse was heauie, whose miserie was great, whose afflictions strange, that thereby his patience being tryed, he might be thereof an example to all the Saints: Thus was he tempted, his children destroyed sodenly, his goods taken from him violently, his body diseased strangely, his wife vpbrayding him wickedly, his friends rebuking him sharpely; What greater crosse could bee laid vpon man, bereft of children, spoiled of goods, abused by his wife, cō ­demned by his friends, sore in body, sick in minde, what miserie herewith is to be compared? yet al to prooue him. Like temptation was that of Tobias, who sleeping vnder Tob. 2. [Page] the wall of his house, his face vncouered, the dongue of Swallowes fell into his eies, and he lost his sight, therewith tempted for triall. God (saith Moses) tempted his people fortie yeares, leading them vp and downe the wildernes, Deut. 8. to humble their hearts, to trie their faith, to prooue their patience, and so make triall of them, whether they loued the Lord their God or no. Or finally, this temptation is, when God sendeth heresies, false doctrines, errors among men, thereby to trie the true Saints of God, and the vn­feyned seruants of Iesus Christ. This end almightie God respected in the temptation of Israel, vnto whom hee sent false Prophets, working miracles, and shewing also won­ders among men, thereby to trie his people. To which Deut. 13. purpose the holy Apostle affirmeth, that therefore here­sies 1. Cor. 11. must needes bee among men, that they which are proued, might be knowen.

Thus the Church of Christ hath alwaies been temp­ted: In the time of the Apostles many false teachers, and sundrie damnable heresies were sproong vp among them, as both Paul in sundrie his Epistles, and Peter in like ma­ner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. aboundantly doe testifie. After the time of the Apo­stles, in the succeeding ages, how many heresies sproong vp, whereby the Church was tempted and tried, who is conuersant in the writings of the auncient Fathers, who is occupied in the turning ouer of Ecclesiasticall stories, who is seene in the Chronicles of all times, which know­eth not? Our time not voide of like temptations, for now the Libertines are reuiued, the Anabaptists are raked out of hell againe, the familie of loue, a masse of all mischiefe, a world of all wickednes, a confusion of heresies is fresh in our daies. Papists, Seminaries, Iesuites, newe sectes of popish heresie, swarme in euery corner of our Countrey, euen among our selues, and as it were out of the bosome of the churchmen arise, speaking peruerse things, drawing Acts. 20. (vnder colour of religion and godlines) many Disciples after them, wherby the peace of Hierusalem is disturbed, which to vs also, as to other, commeth to passe for the tri­all of the Saints, and the proofe of the godly. God then [Page 40] sēding these or like things vnto men, doth it not to solicite stir, or moue them to any euil, defectiō or falling from the faith, but to trie them, to make them know them selues, to exercise their vertues, to cause them more immouably to cleaue vnto him, that they being constant and patient vnder all manner temptations, may finally attaine to e­ternall saluation. In which temptations how so euer the instruments thereunto vsed by God, be wickedly affected, yet in all thinges respecteth he that which tendeth most vnto his owne glorie, and the benefite of his Church, and so is he neuer to bee charged as the cause of wicked­nesse among men.

2 Beside the temptation to proue, there is a temp­tation also of presumption, whereby men are moued to Rom. 2. tempt God, too much presuming of his goodnes: abusing his patience, despising the mercie and long suffering of God: flattering 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 shalbe 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 [Page] 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 [Page 41] 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 [Page] 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 them vp to reprobate mindes, as the scripture speaketh.

The proposition of the holy Apostle standeth still for true: Let no man say when he is tempted, I am temp­ted of God. Of this matter more may be seene vpon the first Epistle of Peter, 3. Chap. v. 17. Rom. 9. 18. v.

Thus their errour is refuted, who holde that as good motions are inspired vs from God, so euill suggestions are suggested by him also: so that when men steale, take away by violence, commit adultery, do iniurie to their brethren, or any such like, they must not say, we are moued, solicited and stirred vp thereunto by God. Wherefore the Apostle [Page 42] here in his proposition giueth them admonition: Let no man say when he is tempted, I am tempted of God.

Reaſons. 2 This being the proposition, in the second and next place followeth the confirmation of that proposition, con­taining the arguments and reasons, why men may not say they are tempted of God: which reasons are three.

The first reason is drawen from the nature of God. God is by nature and of himselfe, pure, simple, holy, righ­teous, good: neither doth he admit the darknesse of er­rour or deceite, neither moueth or solliciteth hee any to errour or euill: he falleth not himselfe, neither casteth he any into wickednesse. For he being in nature good, pure, holy, cannot be moued to commit euill, neither mo­ueth he any thereunto: wherefore hee is not authour of euill temptations in men.

2 That God is good, holy, pure, innocent, righteous, and one that hateth sinne, the Scriptures in sundry places teach vs. For first in the booke of Leuiticus, not once but often it is said, that the Lorde is holy, and therefore the people by like example ought in like maner to be ho­ly. Leuit. 11. 20. 2. Chron. 19. Iehosaphat the King exhorted his princes, rulers, offi­cers, magistrates and iudges, to execute iudgement and iustice without partialitie or respect had of mens persons: rendering this reason, because they executed the iudgement of God, with whom there is no respect of persons, nor any iniquitie.

Dauid the princely prophet telleth men, that the wicked shall not stande in Gods sight, because Psal. 5. GOD hateth all those that committe iniquitie. In an other place hee beareth this recorde of God, that Psal. 145. he is true in all his sayings, and holy in all his workes. Siracides the sonne of Sirach, would not men to impute Ecclus. 15. the cause of their sinnes vnto GOD: because he ha­teth all sinne and wickednesse of man, wherefore he thus exhorteth: Say not thou, it is through the Lorde that I turne backe: for thou oughtest not to do the thing that hee hateth: and say not thou, hee hath caused mee to erre: for hee hath no neede of [Page] the sinfull man: for the Lorde hateth all abhomina­tion of errour, and they which feare him, loue it not. Many mo the like places are in scripture set downe, which affirme of God, that he is holy, righteous. iust, and a hater of iniquitie, which all confirme this place of the Apostle, who disputing of the nature of God, sheweth that hee neither is tempted to euill, neither tempteth any: for which cause men ought not to say when they are temp­ted, they were tempted to euill by God. Satan beeing a lyer from the beginning, and not continuing in the truth, Iohn 8. Ephes. 6. mooueth men to falshoode and errour, and not God: the Diuell being the prince of the wickednesse and dark­nesse of this world, stirreth and soliciteth men therein, to wickednesse, and tempteth many wayes to euill and mis­chiefe: for which cause he is called the tempter, because he alwayes tempteth men to commit iniquitie and sinne. Matth. 4. So doth not God: who is of a pure, perfect, holy, righte­ous disposition, and neither himselfe is tempted, neither tempteth he any to euill. Whereupon the Apostle, as by his first reason, here sheweth, that when men are tempted, they must not lay the euil vpon God: neither say they were tempted of God, because he neither can be tempted of any to euill, neither tempteth he any.

2 Another reason, why, when men are tempted to euil, they may not say they are tempted of god, is drawne from the setting downe of the verie true and perfect cause of temptations. The true, natural & proper immediate cause of temptations, is our owne concupiscense, therefore not God. For there cannot be two or many true, naturall, im­mediate, proper, efficient causes of one thing. Therefore seeing of temptations to euill, we haue the true, natu­rall and proper cause in our selues, euen concupiscence, and carnall corruption, which dwelleth in vs by original deprauation, we may not make God, but that, the cause of our temptations to euill, Saint Hierome therefore a­gainst Jouinian saieth, that as in good things God is the Contra Jo­uinian. Rom. 9. doer and perfecter: for it is neither in the willer, nei­ther in the runner, but in GOD which sheweth mer­cie, [Page 43] and helpeth, that we may come vnto the ende: so euill things and sinnes, the seede that is in vs, is the pro­uocation and pricker forwarde: but the diuell the per­fecter of all euill. The chiefe and immediate cause of e­uill temptations is our owne corruption and concu­piscense, which drawing vs away from the rule of rea­son, and the right path of the commaundementes of God, entiseth vs: whereof Saint James here saith: euery man is tempted, when he is drawne away by his own con­cupiscense, and is enticed.

The similitude of entising is taken either from beasts, which hunting after their pray, are oftentimes intangled by the baite of the taker, and pursuite of the hunter: or from birdes which seeking for meate, spying corne, or breade crummes, or vvormes, or the like baite in the snare or pitfolde, or among lime tvvigges, or vnder the net vvhich shall ouervvhelme them, are taken, entised, and entrapped: or from the fish, vvhich greedily gaping and running after the baite of the angler, svvallovveth dovvne both baite and hooke, and so is deceyued. Euen so men through their concupiscence are drawne avvay, either the sweetnesse and pleasure, either the gaine and profite, ei­ther the easinesse and facilitie of a thing proposed: and so are entised. Our owne concupiscense therefore drawing vs away, and intising to euill, being the naturall and pro­per cause of euill temptations, wee may not ascribe our temptations vnto God, but vnto our selues: and this is the second reason, why, when we are tempted, we may not say that wee are tempted of GOD, because, our owne concupiscense, not God, is cause of these temptati­ons.

3 By occasion of this place, before hee come to the The effests of lust and concu­piscense. third reason, he setteth downe the effects of this concupis­cense, the cause of euill temptations, which I noted for the third thing in this discourse. This he doth by a kinde of gradation, or slipping from one thing to another: wherof thus saieth Saint James: Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, [Page] bringeth forth death. In which place he noteth first the conception of concupiscense, then the birth: the first and the second.

Touching the conception of concupiscense, it is the assent and agreeing of the will, when it possesseth the affection and will of man: so that the assenting and a­greeing of our willes to the inticement of concupiscense: is the conception of concupiscense, euen the first thing that it worketh in vs. When the lust and concupiscense of man seazeth and resteth vpon any obiect: whether it be by desiring: as glorie, riches, pleasure, or the like: or by a­uoiding it: as Gods word, holy life, vertue and godlines, which lust naturally careth not for: either by hating, as iniuries, oppressions, wrongs, rebukes, violence of men, & such like: then is mans lust said to conceiue. Concupis­cense had her conception in Euah, when she seeing the fruit of the forbidden tree to be faire and pleasant to the Gene. 3. eie, her lust rising thereupon, and giuing consent to that iniquitie, lust in her conceyued. When the Israelites sawe Num. 25. the daughters of Moab, their lust seazing & resting about their beautie, lust conceiued in them. When the children of God sawe the daughters of men that they were faire, Gene. 6. their lust resting about that matter, and they yeelding consent to the inticement, concupiscense conceiued ad­ulterie in them. When Sichem his lust rested vpon Dinah: Putiphars wife, vpon Ioseph: Dauid, his lust vpon the beau­tie of Barseba: they yeelding the consent of their willes Gene. 34. Gine. 39. 2. Reg. 11. 3 King. 21 thereunto, lust conceiued in them. When Ahab the king set his affection vpon Naboth his vineyard, and therea­bout his lust resting, yeelding thereunto the consent of his will, desire and lust conceyued in him. Generally, in all sinne: specially in euerie sinne, whether it be in desire to couetousnes, or in pleasure to adulterie, or in reuenge to murther, or in ambition to honour: either in disdaine to contempt, or finally in mislike to reproch and slaun­der: when our lust resteth thereabout, and we giue con­sent of will to the inticement of concupiscense, then doth concupiscense conceiue in vs. Wherefore as in naturall [Page 44] procreation, first there is conception, then afterwarde birth: so, in inward temptations to euill, lust first concey­ueth, then is it deliuered, and bringeth forth.

After conception, in it time, birth and bringing forth followeth: so by obtaining consent of will, lust concey­uing, at it time bringeth forth also. Therefore the Apostle saith: Then when lust hath conceiued, it bringeth forth, first sinne, then death.

Here is the former and the latter birth of lust: first it bringeth foorth sinne, as the immediate thing which after conception once had, followeth: where by sinne, actuall sinne is vnderstoode: such a sinne as is brought into act, and done in deed, as in the examples before ci­ted, is manifest: Euah giuing consent to concupiscense Gene. 3. intising, concupiscense conceiued: and hauing concey­ued, it brought forth sinne in her: euen the verie tasting and eating of the fruite it selfe, which was forbidden. Numb. 25. When the Israelites gaue their consent of will to the in­tising lust towarde the daughters of Moab: their lust conceyued by consent: and brought foorth sinne, euen the committing of adulterie with them. Lust con­ceyued in the men of the first worlde, when their Gen. 6. consent of will was to the daughters of men: but their lust brought foorth the first birth, sinne, when it caused them to commit fornication in deede, with them. Lust conceiued in Sichem the sonne of Emor. whē he gaue con­sent Gene. 34. to his desire towarde Dinah, the daughter of Iacob: but when he rauished her, & lay with her, the lust brought forth sinne in him.

When Dauid yeelded to the temptation of his lust, by the beautie of Barseba, lust conceyued: but when 2. Kings 11. he sent for her, and had the vse of her bodie: then lust brought foorth sinne in him. VVhen Ahab desired the Vineyarde of Naboth, lust conceyued: but when he knew 3, Kings 21. he was wrongfully put to death, and went to take posses­sion of the Vineyarde: concupiscense brought forth sinne. Finally, whē in any thing, lust so ouermastreth, & ouerru­leth vs, as that therby we put in action that wherunto lust [Page] enticeth and tempteth, thē lust in vs bringeth forth sinne. The first fruites and birth of lust in men is sinne: for when lust and concupiscense hath conceiued, when time, place opportunitie serueth: it also bringeth forth sinne.

That the Apostle here saith: Lust when it hath con­ceiued, bringeth foorth sinne: thereupon our aduersaries the Papists take an occasion to broch this their opinion concerning concupiscense, that it is no sinne: for thus they conclude, lust bringeth forth sinne, therefore lust is not finne. One thing can not be cause and effect too: the effect it selfe, and the cause of it selfe: lust therefore cannot be sinne, if it bring forth sinne. For then should it be cause of it self, and bring forth it selfe, which is a speach most vnproper.

To this be it answered: that one thing may be cause and effect also, but not cause and effect in the same re­spect. One thing may be cause of sinne, and yet sinne: for one sinne is oftentimes cause of another sinne. Concu­piscense and lust therefore is not onely cause of sinne, but sinne it selfe: yet not the same sinne whereof it is cause. Lust conceiueth and bringeth forth sinne, that is, an actual sinne, a sinne done in deed, seene of men, manifestly ap­parant to the view. Such a sinne is not lust, but the cause of this sinne: but lust is a conceiued euill, an inward con­senting to euill, and therefore sinne. Thus lust is not on­ly the cause of actuall sinne, but sinne it selfe: not onelie before baptisme, but euen after also. Lust is sinne.

Which may appeare by reasons of inuincible strength. Whatsoeuer GOD in his lawe, Christ in his Gospell, the Apostles in their Epistles and canonized writings, haue forbidden, that is sinne. God, Christ, the Apostles, haue forbidden and condemned lust, therefore it is sinne.

That nothing is in Scripture condemned but that which is euill and sinne, no man of witte, capacitie, or reason can denie. That concupiscense and lust, that de­sire it selfe is in the Scriptures condemned, it appea­reth euidently. Almightie God in the lawe, hauing for­bidden [Page 45] theft, and adultery, and such like sinnes, when they come into acte: least any should thinke, If theft and adul­terie Exod. 20. onely be accounted for sinnes thē, when they come into an open action: then peraduenture, to lust and desire my neighbours goods, is nothing, so that I absteine from theft: to desire & lust after my neighbours wife, is no sin, so that I keep my selfe from the acte of adulterie. To pre­uent this, God telleth vs that we must not onely not vse our neighbours wife in fleshly manner, but not luste after her: We must not onely not robbe or steale, but not so much as desire the goods of our neighbour: wherefore in the last commaundement he vtterly forbiddeth desire or lust: Thou shalt not lust after thy neighbors wife, his house, his manseruant, his maidseruant, his oxe, his asse, or any thing that is his. Thereupon our blessed Sauiour in the Mat. 5. Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues, but also the very desiring and lusting after them in our hearts: therefore as the true expositor of the lawe of God, corrupted most shamefully, and horribly depraued by the Scribes & Pha­risies, who condemned outward actions onely for sinne: he saith, I say vnto you, whosoeuer looketh vpon a woman to lust after her, hath committed adulterie already with her in his heart. The holy Apostle Saint Paul disputing of the effectes of the lawe, hee reckoneth this one, a­mong others, that therby wee come to the knowledge Rom. 7. of sinne: & condemning there concupiscense for sinne, saith, I knew not that to lust had been sinne, if the law had not said, thou shalt not lust. Wherein the Apostle not on­ly confesseth lust to be sin, but to be sin in the law forbid­den. Now least wee shoulde thinke that the Apostle had spoken it vnawares, or that that speach had slipt out of his mouth before he wist, it is vsuall with him to condemne lust, and that fountaine of al other sinne, for sin. wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man (albeit it raigne not in the Saints by actually committing any thing) by the name Rom. 6. Rom. 7. of sinne: lust which is the fountaine of all actuall euill, is [Page] in like manner in the next Chapter at the least sixe times Rom. 8. called sinne. In the eight Chapter about thrise, the lust and concupiscence, the inward affection and inclination Heb. 13. to sinne indeede, is called sinne. The Authour to the He­brewes calleth it sinne, which hangeth on, and compas­seth about.

Finally, Saint Peter reputeth lust for sinne, when he 1. Pet. 2. exhorteth men to absteine from fleshly lust, not only from grosse sinnes actually committed, but euen from corrupt affections, and euill motions of the heart, from whence all actuall sinne springeth. Seeing then concupiscence and Mat. 16. lust is forbidden and condemned, both in the law, and al­so in the Gospell: how may any man denie it to bee finne?

2 Againe, Whatsoeuer is repugnant to the lawe of God, and his will, is sinne: Lust and concupiscence is re­pugnant to the law and will of God: it is sinne therefore. Sinne is a rebellion and repugnancie to the will of God, and a transgressing of his commaundements: wherefore Saint Iohn the Apostle defining sinne, saith: Sinne is the transgression of the law: but lust and concupiscence, not 1. Iohn 3. onely in the wicked, but in the regenerate, opposeth it selfe to the law of God, and draweth men into the trans­gression of his will: which Saint Paul affirmeth, when hee crieth out, that he saw a law in his members, repugning Rom. 7. and withstanding the law of his minde, and leading him captiue vnto sinne. And that by the law of his minde, a­gainst which, lust being the law of his members fighteth: the law of God is vnderstood, he sheweth in his cōclutiō: Thē I my selfe in my minde serue the law of God, but in my flesh the law of sinne.

In which place, what before he called the lawe of his minde, here he calleth the law of God: and what be­fore the law of his members, here he calleth the lawe of sinne.

If thē lust and concupiscence, euen in the regene­rate, be contrarie, and rebellious vnto the lawe of God, [Page 46] then must it needes be euill, and sinne: For whatsoeuer is contrarie to Gods law, is sinne.

3 Moreouer, concupiscence is from the flesh, and not from the spirite. That which commeth from the flesh is altogether euill, not good: therefore lust proceeding from the fleshly part of man, is euill and sinne, not pure and good. The flesh, and whatsoeuer is thereof, is nothing els but euill and sinne, euer striuing, euer strugling against the Spirite. Wherefore Saint Paul saith, I knowe that in Rom. 7. Gal. 5. me, that is, in my flesh, dwelleth no good. Who setting downe the conflict and striuing of the flesh and Spirite, affirmeth that the flesh coueteth and lusteth against the Spirite, and the Spirite against the flesh: so that the very Saints of God cannot doe the thinges which they woulde doe.

In the same place a little after, discouering and descri­bing Verse 9. the works of the flesh, he reckoneth vp nothing that thereof commeth, but sinne and wickednes: The workes (saith he) of the flesh are manifest: which are whordome, enuie, idolatrie, wantonnes, vncleannes, crafte, debate, e­mulation, &c. There is then in the flesh nothing but sin: nothing but rebelling against the Spirite: nothing but euil and iniquitie. Lust therefore being from the flesh, cannot be but fleshly. For all that is borne of the flesh, is fleshly, as saith our Sauiour Christ in the Gospell. Hereupon then it Iohn 3. must needes follow, as a resolute conclusion, that seeing lust is from the flesh, therefore it is sinne.

4 Finally, euen this place conuinceth luste and concupiscence to be euill. For whatsoeuer is the proper cause and prouoker vnto sinne, that same is euill and wic­ked: But euery sinne proceedeth from the lust and con­cupiscence of the heart, from the euill motions, and cor­rupt affections in men: which if they be not stayed, euen in the Saintes of God, but let raigne in our mortall mem­bers: then forthwith, as time, place, and other circumstan­ces will suffer, they bring foorth the very sinne in acte, whereof the Apostle here speaketh: Lust when it hath cō ­ceaued, [Page] bringeth foorth sinne. Seeing all sinne and wic­kednes among men, procedeth from lust, it cannot be but it must bee euill: for an euill tree cannot bring foorth good fruite, nor a good tree euil fruite; but as is the fruite, Mat. 7. such is the tree: as is the effect, such is the cause: as is the birth, such is the conception: as sinne is in nature, such is lust and concupiscence from which it proceedeth. For it is the euill motion and affection of the heart, it is the wic­ked thought that riseth in our mindes, it is concupiscēce and lust in our members, which kindleth the flaming fire of all vngodlines, and pricketh and tickleth the hearts of men, to entise them to sinne.

Concupiscence and lust therefore is not onely the cause of sinne, but euil and sinne it selfe. The fathers here­unto subscribe. Saint Ambrose calleth it iniquitie, and af­firmeth that there is a certaine delectation, pleasure, or desire in man, repugnant to the will of God, of which saith he, Saint Paul speaketh, I see a law in my members resi­sting Rom. 7. the law of my minde. Saint Hillarie calleth the euils which are in vs, maliciousnes, by reason of the condition of originall sinne. Saint Hierome saith, that those first mo­tions whereby men are solicited and moued, be such as Vpon Mat. chap. 7. want not fault. Saint Augustine in many places calleth the naturall lust which is in men, which I call concupis­cence, remayning euen in the regenerate, by the name of euill; and how it is euill he expoundeth against Iulian. In the same worke he saith, that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment, but of fault also.

Finally he saith, it is a vice, against which wee must striue by vertue. Wherefore, if either in holy Scripture, (as we neuer doe directly, but by consequent as here) wee heare concupiscence is cause of sinne, therefore not sinne; or in the fathers, as in Saint Augustine, who in some places calleth not this naturall corruption remaining in the Saintes, by the name of sinne, but disputeth the contra­rie, 13. that it is not sinne in them: Wee must distinguish of sinne, there is sinne raigning, there is sinne dwelling in [Page 47] men, it is not sinne reigning, but it is sinne dwelling in our mortall bodies. There is sinne mortall, and sinne ve­niall; it is not sinne mortall, but veniall, because in the Saints it is not imputed. There is sinne actuall, there is finne in heart and will not effected nor done: it is not sin actuall, but it is sinne in heart conceiued and consented vnto, which before God is sinne.

When Saint Iames here saith, Lust when it hath con­ceaued bringeth foorth sinne, he speaketh of sinne after the phrase of Scripture commonly vsed, taking sinne for sinne committed, sinne actuall: not denying, either the cō ­senting vnto sinne, which is the conception of lust, neither lust it selfe, which is (as it were) the seede, the sountain, the matter of mischiefe, to be sinnes in their kindes: albeit not actuall and committed, being as yet suppressed and kept downe in the heart and will of man.

Neither doeth Iames here curiously dispute when sin is in it selfe and before God: when it first springeth and beginneth in the account and iudgement of God: but he speaketh of sinne, as it is knowen to be sinne before men. Sinne conceaued in heart, before God is sinne: All euill motions, cogitations, affections of the minde, by God are condemned as sinnes: but actions and deedes done, are knowen onely to men, who pearce not into the heart or cogitation. Wherefore when a thing is in acte, then onely with men it is accounted. Seeing then that sinne is not seene and knowen for sinne with men, but then when it is in acte, and done, or doing, which is actuall sinne: The A­postle in this sense speaking of sinne, saith: Lust, when it hath conceaued, bringeth foorth sinne. Wherence it fol­loweth not, that because lust bringeth foorth sinne, there­fore it is not sinne: For albeit it be not seen for sinne with men (who iudge onely by the action of men) yet is it sinne 1 Kings. 16. with God, who knoweth the very heart, and first motions. Albeit it be not reigning sinne, yet is it sinne dwelling; al­beit it be not mortall sinne in the Saints, yet is it veniall sinne in them also, washed away, and cleansed by bap­tisme.

The first birth, and first fruite of lust, to our know­ledge, and brought into act, is sinne: wherof S. James saith, Lust when it hath conceaued, bringeth foorth sinne.

The seconde and latter birth of lust is death: For lust bringeth foorth sinne, and sinne bringeth foorth death: death riseth and groweth out of sinne, being per­fected Rom. 6. & 8. 1. Peter. 2. and committed: sinne being finished, bringeth forth death.

Sinne is then said to be finished or made perfect, when we geue consent to it, when we yealde our selues thereunto, when we suffer it to rule and raigne ouer vs, as bearing chiefe sway and swindge in our life. Sinne be­ing Rom. 6. Rom. 8. thus perfected, bringeth foorth death. Wherein he sheweth what effect followeth the carnall life of man, a­greeable vnto that of Saint Paul, The wages or recom­pence of sinne is death: but eternall life is the gift of God through Iesus Christ our Lord. And not long after, If ye walke after the flesh, ye shall die: in as much as sinne brin­geth foorth, and purchaseth death vnto men. This may appeare manifest by one onely example, Iudas the traitor was first tempted by couetous motions: this temptation Mat. 26. Iohn. 18. he withstoode not, but consented, and followed the moti­on, and so was drawen away from duetie to Christ by his desire: so lust conceaued: lust hauing now consent of his will, broake foorth into treason, and so sinne was brought foorth, euen the sinne of treason, whereby Christ was sold and betrayed to the people, and priestes of the Iewes. This treason committed, and sinne perfected, purchased death: for thereby he procured, and purchased vnto him­selfe, eternall destruction, which followeth sinne, as the hire, the labour: the wages, the trauell: the crowne, the 1. Acts 18. workes of men. Men therefore being tempted and enti­sed by their owne lust to committe sinne, by committing of sinne procure death, because sinne being done indeede, bringeth foorth death.

Death is due to euery sinne which men committe, so that no sinne committed, considered in it selfe, is so lit­tle, but deserueth death. But seeing the sinnes of the [Page 48] Saints are washed away by the fountaine of regeneration through faith in Christ, therefore their sinnes which through infirmitie they committe, to them procure not death, as they do to the wicked. But the sinnefull liues of men, who tempted to euil by their owne luste and desires, and caried away therby to commit sinne; procure to them death, according to the doctrine of the Apostle, sinne whē it is finished bringeth forth death. This did almighty God intimate, nay rather plainely protest to Adam, tel­ling Gane. 2. him that at what time so euer he eate of the forbid­den fruite: he should die: he finished sinne, he eate of the apple, by him therefore sinne came vpon him selfe and vpon all his posteritie. The prophet Moyses teacheth Isra­el Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel. 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel. 21. that their sinnes and breaches of the law of God should bring vnto them death: the prophet Ezechiell from the mouth of God him selfe protesteth, that euerie soule that sinneth, should die: hereunto Saint Peter subscribeth, dis­suading men from walking after the lust of their flesh, be­cause they fight gainst the soule, they procure the death and destruction thereof, which is that which Saint Paul in soundrie places threatneth to sundrie, that they thruste vs out and disinherite vs of the kingdom of God: and this death is not the death of the bodie, which is naturall and common to all men: but the death of bodie and soule for euer, which is the seconde death. this is due to the com­mitting and finishing of sinne in all men, vnlesse there come betwixt our sinne and death, the remedy which God for the Saintes hath prepared by Iesus Christ, euen his [...]eath, passion, intercession, to die for euer. To be vnder [...]ondemnatiō: to be thrust out from the presence and face [...]f God: to be in perperuall darkenes, to haue a worme [...]n our conscience which dieth not, to burne continuallie Esay. 66. Mark. 9. [...]ith fire which cannot be quenched: to be caste into the [...]ke which burneth with fire and brimstone: to be tormen­ [...]ed in bodie, to bee afflicted in conscience for euermore [...]his is the thing which sinne committed: bringeth forth [...]nto men: whereof all they shal taste, who are not clensed [...]om all iniquitie by the bloude of Iesus Christ. 1. Iohn. 1.

Let men therefore which delight in their sinnes and haue their pleasure in cōmitting iniquitie, whose hand are giuen to spoyle and robberie; whose feete are swift to shedde innocent bloud; whose toungs are instruments of blasphemy, falsshod, deceate, & whose liues are filled with oppression, extortion and crueltie; whose bodies are we­ried and wasted with fornication, adultery & vncleannes of the flesh; whose manners are full of all iniquitie, impi­etie and vngodlines: alwaies recorde and recount with them selues this saying of the Apostle; sinne when it is finished bringeth forth death. for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde; and hope we shall finde shifts enough to auoid this iudge­ment: Esay. 28. Gal. 6. yet let vs remember that God will not be mocked: but looke what we sow, the same shall we reape; if we sowe to the flesh, we shall reape of the flesh corruption; and this of the Apostle standeth sure; Sinne when it is fini­shed bringeth forth: death: for if through original sinne in­closed in our breasts, al men by nature deserue death; and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked, and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them, shal men thinke that when lust breaketh out into open sinne, actually committing of euil: they shal not be punished, seeing especially the Apostle here affir­meth, that sinne being finished bringeth forth death?

This doctrine carefully considered, shoulde put a bit into our iawes; and be a bridle to our mouthes, and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations: seing the end thereof is death and destruction. If intemperate persons, drun­kerds and surfiters; if theeues, spoylers, & robbers: if slaun­derers, liers, and blasphemers; if adulterers, fornicators and vncleane liuers; if ambitious men, proud and vaine glorious; if al workers of wickednes would consider, that if they commit and finish sinne in their mortal bodies, their sinnes thus finished should bring forth death, vexation in soule, torments and tortour in bodie in hell fire for euer­more; were not their harts morehard then Adamants; were [Page 49] not themselues more senselesle then beasts: had they either care of saluation, or dread of destruction: loue of God, or hatred toward Satan: desire of heauen, or mis­like of hell: hope of life, or feare of death: assurance of ioy, or perswasion of punishment in the life to come: they woulde herehence bee restrayned, holding fast this place of the Apostle as a stoppe agaynst sinne: Lust when it hath conceyued, bringeth foorth sinne, and sinne being finished, bringeth forth death.

These things thus set downe, and the fruites of Conclusion. lust thus disciphered, the conclusion followeth, which is interlaced and intermingled among the reasons: whereof thus sayeth Saint James: Erre not my deare brethren: Seeing GOD can not bee tempted, nei­ther yet tempteth any to euill: Seeing the true and na­turall cause of these temptations, is our owne concu­piscense and lust, which both conceyueth, and brin­geth also foorth, first sinne, then death in vs: then can not God bee the cause thereof: so that no man when hee is tempted, must say, I am tempted of GOD. Doe not so grossely and grieuously erre, my brethren: as to impute the cause of these thinges to GOD: this errour is greate, blasphemous, and wicked: be­ware therefore you thinke not so of God, as that he so­liciteth or mooueth any to euill: Erre not my deare brethren.

The conclusion thus interlaced with the reasons: 3. Reason. the third and last reason why men may not say when they are tempted, they are tempted of God, is from contrarie effects, and things repugnant: to be authour of good and euill, are things repugnant: God is authour of good, therefore he can not bee authour of euill temptations: euerie good gift, and euerie perfect gift is from aboue, and commeth downe from the father of lights, with whom is no variablenesse, neither shadow of turning. If God therfore be the cause of all good things, then can he not be cause of euill things also: not of euill temptations therfore, whereby we are solicited to wickednes. Nothing [Page] can be cause truly and properly, of contrarie effects: ther­fore God, the cause, authour and worker of all good gifts in men, may not bee saide to bee cause of euill tempta­tions.

Of this reason the former part or antecedent is one­ly set downe: Euerie good giuing, and euerie perfect gift commeth from aboue, from the father of lights, &c. wherby the Apostle teacheth vs, that god is the fountaine of all goodnesse, the giuer of all good gifts, the authour of all good things in men: he is the bottomlesse pit of all grace, that cannot be emptied or drawē drie of vs: he wor­keth whatsoeuer is good in the whole world: Herehence Saint Peter calleth him the God of all grace, because all 1. Pet. 5. grace and all good gifts come onely from him, as from a well head and fountaine. The God of all grace, who hath called vs vnto his eternall glorie by Iesus Christ, after that you haue suffered a little, make you perfect, strengthen and stablish you. S. Iohn Baptist, being tolde of the Iewes, that Christ baptised, and all men came vnto him, acknow­ledging Iohn 3. the graces which were in Christ to come from heauen, from God, as a fountaine of al goodnes: answered and said vnto them: a man can do nothing except it be gi­uen him from aboue: this is answerable to this Apostles doctrine: Euerie good giuing, and euery perfect gift is from aboue, from the father of lights. All the effects of Gods will are onely good: and whatsoeuer vertue, grace, good gift is, it is from God. Seeing therefore all good things come from him, he being the onely authour of all goodnesse and graces in the children of men: we ought not to make him the cause of our temptations, whereby we are moued to euill: for then should he bee cause, not only of diuers, but of contrarie effects, which he properly cannot be. And thus is his reason plaine and euident.

In this place almightie God is adorned and beauti­fied with three ornaments, wherein his excellent good­nesse more appeareth.

1 He is called the father of lights, the fountaine and well-spring, the authour and cause from whence all [Page 50] good giftes flowe and spring vnto men. For this cause is God called, not onely the father of lights, but (as pure, innocent, holy, righteous, good, and the authour of all goodnesse) he is also called light. So is God called the Isai. 60. euerlasting light of his Church, because all graces and giftes wherewith the Church is beautified, come from God, as from a fountaine and father of vertues. The Apostle Saint John recordeth of God, that hee is light, 1. Iohn 1. and in him is no darkenesse: the fountaine of all vertue, the giuer of all grace, a nature most perfect and iust: farre from all contagion or mixture of sinne: the au­thour of good, but not of any euill: this the Apostle in these wordes expressing, calleth GOD the father of lightes. By lights hee vnderstandeth vertues, graces, good things: as by darkenesse the contrarie is vnder­stoode, by the phraise of the Hebrues. If then God be the father, fountaine, and authour of lightes, vertues, gra­ces and good things in men: then may it not be said that he is cause of euill temptations, for that agreeth not to light, but to darkenesse.

2 Moreouer, it is attributed vnto God, that hee is not variable, mutable, chaungeable, with whom there is, sayeth Iames: no variablenesse. This is added to pre­uent that which otherwise might haue beene obiected: they might say, God in deede is sometimes the cause of good things among men: it followeth not therefore, but that he may be sometimes in like maner the cause of e­uill. Men excelling in vertue, and causes of good things in common wealthes, may sometimes change their good into euill: and sometimes do one thing, & sometimes the other: and why may not God so do? the Apostle sheweth; God is not variable, there is no changing with him: he is constant, alwayes alike, euer cause of good, neuer author of euil. Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab: GOD is not as man, that hee should lie, nor as the sonne of man, that he should repent: Seeing then hee had once blessed his people Israel: hee beeing alwayes [Page] like himselfe, will not varie or chaunge his purpose. The Psal. 102. Psal. 89. 34. princely Prophet Dauid, remouing all variablenesse from God, and making him constant, and euer like himselfe, affirmeth, that albeit heauen and earth perish, & be chan­ged like a garment, yet he remaineth the same, and his yeares faile not. This Samuel told Saul the king of Israel, 1. Kings 15. that seeing he had giuen the kingdome from him to Da­uid, therefore that purpose shoulde stande, because the strength of Israel will not lie, nor repent: for he is not a man that he should repent. God is like himselfe in all things, with whom there is no variablenesse. VVhen God altereth things at his owne pleasure, saith Saint Gregorie, the things alter, but he remaineth the same, and chaun­geth Lib. 20. 25. on Iob. not. Therefore by his Prophet Malachie he crieth, I am the Lord, I chaunge not: and your sonnes of Iacob Malac. 3. are not consumed. VVhen then in Scripture it is saide often, it repented God, the Scripture speaketh to the capacitie of men, but in no wise attributeth inconstancie and variablenesse to God. This doe those manifolde places teach, which witnesse that GOD is sure, im­mutable, and constant in all his wayes. If therefore GOD varie not, then hee being once the authour of good things, hee alwayes doeth good, not euill, and is the fountaine of good giftes, not cause of euill temptati­ons to any.

3 As God chaungeth not, so there is no shadowe of turning with him. He is not like the Sunne, the Moone, the Starres, which appeare and shine sometimes, but at other times are couered with darkenesse, which haue their chaunges and their courses: the day nowe, within ten, eleuen, or twelue houres, the night: the Sunne glori­ous now in beautie: but anon in an Eclipse: the Moone nowe in the full, nowe in the waine, now newe, nowe a quarter olde, and so forth. The Planets nowe in this place of heauen, nowe in that, shining. There is no such turning with God. He is not now good, and nowe turned to the contrarie: for hee is alwayes light, and with him is no 1. Jhon 1. darkenesse at all. For his goodnesse is alwayes cleare, [Page 51] bright, and continually shining: his light chaungeth not with Sunne, Moone, or Starres in the Firmament: he gi­ueth not good things at one time, and at another draw­eth vs to euill by any temptation: but as himselfe is im­mutable, so are his graces and giftes alwayes good, and not chaungeable into euill: wherefore hee is not to bee counted authour of euill in any wise, as by the wicked he is wrongfully charged: neither sendeth hee euill at any time to men, whereof they themselues are not the first causes: he excelleth not now in vertue, and anon falleth into infirmitie: he is not now the authour of good things, and anon turneth to the contrarie: but hee is in deede that God of grace and goodnesse, that fountaine and fa­ther of lights, with whom there is no variablenesse, nor shadowe of chaunging: wherefore the worker of good things, but not the prouoker of man vnto wickednesse by any euill temptation: which is the thirde thing here at­tributed vnto God, that with him there is no shadow of turning: and this is the thirde reason why men beeing tempted, ought not to say, they are tempted of God, be­cause he is the authour of good, and therefore cannot be authour of euill, for that he cannot be cause of contrarie effects: And thus entreating of the goodnesse of God, as the fountaine of al grace in man, and shewing by these reasons that God cannot be counted the authour of our euill: or the cause of euill temptations in vs, he discen­deth to the worke of regeneration, as the most manifest token and testimonie of his goodnesse.

For the greatnesse therefore of his goodnesse to­wardes the children of men, and for his manifold graces, let vs dayly pray vnto him, that he may shrowde vs vnder his mercifull shield of protection and defence, that thereby we being armed, may be able to withstande all assaultes and temptations of Satan, the worlde, and our owne concupiscence; that we may stand fast in the day of our triall, and with inuincible fortitude and pacience, may finish our wearifull pilgrimage in his feare, religi­on and seruice, to the glorie of his name, the profite of [Page] our brethren, the comfort of our owne conscience, the strengthening of our faith through Iesus Christ our Lord: to whom with the father, and the holy ghost, be praise for euer and euer, Amen.

Iames Chap. 1. verses 18. 19. 20. Sermon 6.

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 [Page] 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. [Page 53] 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 shalbe 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, [Page] 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, but of debt. Rom. 4 Rom. 11. And againe in the question of election; If it be of grace, it is no more of works, els were grace no grace: if of works, it is no more of grace, for then were workes no more works.

This contrarietie Saint Augustine confessing, shew­eth that grace, fauour, and free gift, cannot be mingled Epist. 120. with works, and therefore concludeth and defineth what grace or free gift is: Haec est gratia, This is fauour, free gift, grace: which is geuen freely, not for the merites of the worker, but by the mercie of the geuer. Seeing there­fore that wee which were all by nature the children of wrath, the sonnes of Adam, subiect to eternall death and Eph. 2. damnation, replenished in minde, heart and will, with ini­quitie and sinne, compassed about with thick, darke, and mistie cloudes of error and wickednes; loathing heauen, and louing earth, caried away of our owne desires to work wickednes with greedines, are now, not for our merites, but of Gods meere mercie; not by our workes, but by his Eph. 4. grace; not of our deserts, but of his owne will, begotten a­gaine and regenerate: We must referre this whole work to his good wil, and account his goodnes for the only efficiēt cause of our regeneration. Whereby it appeareth that he is the fountaine of all goodnes, and that our wickednesse must not be imputed vnto him. The regeneration then of Gods Saints (a most manifest testimonie of his goodnes) sheweth that he is ōly author of good, & not of euil, which [Page 54] th'apostle here prouing, addeth, of his own wil begat he vs.

2 The good will and fauour of God, being the first and efficient cause of regeneration: The second cause, which is the instrumentall cause and meane whereby wee are regenerate, is the word of God, which Saint James ex­presseth in this place in this manner: of his owne will he hath begotten vs with the word of trueth. In which place he slideth and falleth into the cōmendation of the worde of God, the chiefe thing in this laste parte to be obserued. Which words are (as it were) the circumscribing and set­ting foorth of the word of God, and the gospell of Christ, whereunto is attributed specially aboue all other wordes, that it is the word of trueth. Which addition the Prophet Dauid geueth to Gods word, because therein onely is the Psal. 86. sound trueth to be found and in no other. In which word, (as in many other places) he desirous to be instructed, ge­ueth that addition to the word, that it is trueth: Teach me thy waies O Lord, saith the Prophet, and I will walk in thy trueth. And in another place calling the word of God by Psal. 119. the name of trueth, saith; Thy word endureth for euer in heauen, thy trueth is from generation to generation. Our Sauiour Christ in his most holy praier to God, hereunto subscribeth, who desiring that the Disciples might be san­ctified Iohn 17. with the trueth, sheweth that by the trueth he mea­neth the word and gospell; Sanctifie them (saith he) with thy trueth, thy word is trueth. This name of excellencie, this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes. 1. 13. Heb. 10. 16. Ephes. 4. aboue other words, whē he affirmeth he could do nothing against the trueth, but for the trueth. Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell, crieth out; O you foolish Galathians, who hath bewitched you, that ye should not beleue the trueth. To like purpose exhorting the Ephesians to be constant in the profession of the gospell, calleth that the profession of trueth: where fore he thus exhorteth; Let vs folow the trueth in loue; the gospel, the profession of the trueth, it is therfore an excel­lent ornament, and an honourable addition in this place geuen to the word of God, that it is the word of trueth.

And this addition to be called the word of trueth, most fitly agreeth vnto the holy word and Gospell of Ie­sus Christ: and that in foure respects, and for foure chiefe considerations. 1. in respect of God. 2. in respect of Christ. 3 in respect of the holy Ghost; and spirite of God. 4 in respect of the particular things them selues in the word contained.

1 In respect of God, the word and Gospell, is the word of truth; because it is Gods word and Gospell; who is true and cannot lie; therefore this his word, is then the word of truth.

That this word is Gods word and Gospell; it is eui­dent: 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation, to al that beleue: and in another place: the preaching of the crosse, is to them which perish; foolish­nes: but vnto vs which are saued, it is the power of God; he saith in the beginning of his Epistle to the Romās: that he was seperated to preach the Gospell of God: and clee­ring him selfe from the surmised suspicious of his aduer­saries, 2. Cor. 11. he thus writeth: haue I therefore offended, because I abased my selfe, that you might be exalted; and that I preached freely the Gospell of God vnto you. Saint Peter subscribeth thereunto: the time is come, that iudgement beginne first at the house of God: if iudgement beginne first at vs, what shalbe the end of those, that beleeue not 1. Pet. 4. the Gospell of God? And this God, who is the author of this word and Gospell, is true and cannot lie: Balam the Numb. 23. prophet could say of God: that he is not a man, that hee should lie: neither as the sonne of man that he should re­pente. Moyses in his song beareth recorde to the truth of God: perfect saith he, is the worke of the mightie God: for Deut. 32. all his waies are iudgements: God is true, and without wickednes: iust & righteous is he. Samuel telleth King Saul; that indeede the strength of Israell wil not lie; nor repente, 1. Kings. 15. John. 8. Rom. 3. for he is not a man that he should repent: Our blessed Sa­uiour Christ speaketh of his father, and saith: I haue many things to say and iudge of you; but he that sent me, is true: and the things that I haue hard of him, those spoake I [Page 55] vnto the world, Saint Paul defending Gods trueth, saith, Rom. 3. Let God be true, and euery man a lier: as it is written: that thou maiest be iustified in thy words; and ouercome when thou art iudged. And for this cause holy Dauid calleth god Psal. 31. the God of truth: into thy hands I commende my spirite, thou God of trueth. Seing the Gospell is the word & Gos­pell of God; and God the God of trut, hand cannot lie: thē must needes this word be true, and the word of truth.

2 As in respect of God, the author thereof, the Gospell may rightly be called the word of truth: so in re­spect of Christ, who is the matter, the very substance and subiect, whereof the Gospell entreateth, it is the word of truth: for it entreteth of Christ; and Christ is trueth it selfe: therefore the Gospel the word of truth. That it entreateth of Christ, it appeareth by all the Euangelists; who entitle Iohn. 14. their writings, the holy Gospell of Iesus Christ: of whom therein they entreat by the Apostles, which cal their prea­chings and writings, the Gospell, the testimonie of Christ; of whom therein they speake; and to whom they giue and beare witnesse. I am not ashamed of the Gospell of Christ, 1. Rom. for it is the power of God to saluation, to euerie one that beleueth. Els where, if our Gospel be hid to any, it is hid to those that are lost: in whom the God of this world hath 2. Cor. 4. blinded their mindes: that is, the infidels; that the glori­ous Gospell of Christ, which is the image of God, should not shine vnto them. Paul saith, he hath sent Timothie the minister of God, and his labour-fellow in the Gospell of Christ, vnto the Thessalonians: and for this cause is it al­so 1. Thes. 3. called the testimony of Christ: because it beareth witness and record of him. To which sence soundeth that of Saint Paule: who geueth thanks to God for the riches of the 1. Cor. 1. grace of God vpon the Corinthians, who abounded in all knowledge, euen as the testimonie of Iesus Christ (that is, his Gospell) was confirmed in them. And a little after he 1. Cor. 2. saith, that when he came vnto them, he came not in ex­cellencie of words and wisedom, preaching vnto them the testimonie of Iesus Christ; and finally he exhorteth his 2. Tim. 1. scholer Timothie; not to be ashamed of the testimonie [Page] of Christ (that is, the gospell) neither of him the Lordes prisoner. Seeing then the Gospell speaketh wholy of Christ, or at least tendeth wholy vnto him: and he trueth, as himselfe affirmeth, I am the way, the trueth & the life: Ioh. 14. the gospel in that respect also is the word of trueth.

3 Moreouer, this word is inspired from the spirit: For all Scripture (saith Paul) is inspired from aboue. And Saint Peter saith, that Prophesie came not in former times by 2. Tim. 2. Pet. 1. the will of man, but holy men spoke and vttered the word, as they were moued and inspired by the holy Ghost, & the holy Ghost is the spirit of trueth, as our sauiour affirmeth: I wil pray the Father, and he shal geue you another com­forter, Iohn 14. Iohn 16. that he may abide with you for euer, euen the spirite of trueth. And againe, when the comforter shall come, whom I wil send vnto you from my father, euen the spirite of trueth which proceedeth from the father, he shal testifie of me. 16. Ioh. 13. 1. Ioh. 5. 6. The word & gospell being inspi­red by that spirit, which is the spirit of trueth, is in that re­spect Iohn. 15. 26. also the word of trueth.

4 In respect that euery particular thing in the gospel conteined, is true; therefore is it also the worde of trueth. Whatsoeuer Christ spoke and preached, it is truly in effect there deliuered: whatsoeuer hee did, it is truely reported: whatsoeuer he promised, it is truely, and shal truely be performed: what punishment is therin threatened to the wic­ked, it shall assuredly be inflicted. Finally, whatsoeuer is there mentioned, is most true. This word conteyning no­thing but the sound trueth, and hauing therein no lie, no vntrueth, no falshood, no errors, as the words of mē haue: (for al men are liers, and their words oftentimes are ful of Pasl. 116. 11. Rom. 3. 4. vntruethes) therefore may the gospel rightly be called the word of trueth. Wherfore, whether we respect God the au­thour, or Christ the subiecte or matter, or the holy Ghost, the inspirer, or the things themselues in this worde conteyned: it is the word of trueth. For God is God of trueth: Christ is Lord of trueth: the holy Ghost, the spirite of trueth: the things in this word, things of trueth: There­fore the Gospell the word of trueth.

By which word of trueth we are begotten adn re­generate, we are new framed, and as it were, new fashio­ned vnto a holy birth: to our new birth, whereby wee are borne, not of flesh and bloud, but by the word of trueth to eternall life. This is the seede of the new birth, frō hence 1. Cor. 4. our new birth and regeneration ariseth, whereof S. Paul speaking, testifieth to the Corinthians, that he had begot them through the gospell. For this cause speaking of the spirituall begetting, and of the regeneration of Timothie Tim. 1. Tit. 1. and Titus, whom he had begotten by the gospell, and by his meane through the word of trueth regenerate: he cal­leth them his naturall sonnes through faith, because they comming by his ministring to the knowledge of the faith of Christ, were regenerate by the worde of trueth by him preached.

Saint Peter speaking of the causes of our regenera­tion, 1. Pet. 1. maketh the gospell, and word of God, the meane and instrument of our new birth: Being borne anew (saith he) not of mortall, but of immortal seed, by the word of God, which endureth for euer. Therefore attributing our new birth, and growing vp by regeneration, vnto the worde, as 1. Pet. 2. the meane and instrument, in the next Chapter he prose­cuteth his former purpose, and addeth thereunto exhor­tation: Therefore (saith he) as new borne babes, desire the sincere milke of the word, that you may grow thereby: and as the word of trueth is the instrument whereby our newe birth is caused: so is it the meane also, whereby therein we are continued, and therefore a thing of singular excellen­cie.

Finally, our Sauiour Christ (acknowledging the word Iohn 17. of trueth to be the meane and instrumēt of our regenera­tion, to that end praieth vnto his father, that his Disciples might not onely be consecrate to his seruice, and by him made fitte for the office of the Apostleship, whereunto they were called: but also might be purged, & regenerate, and born anew) saith, Sanctifie them with thy trueth, thy word is trueth.

If the gospell of Christ be the word of trueth, why [Page] doe we not beleeue it? if it be the instrument of our rege­neration, why doe we not honourably embrace it? if ther­by God hath begotten vs againe, why are we in any wise so carelesse of it, that (only such times excepted as for feare of law, or shame of the world, they must come) they come not to the hearing of this word of trueth? but either they talke our at table, or walke out abroad, or sleepe out at home, or play out with companie, or spende out in vaine exercise, or contriue out with dalliance, or passe out by e­uill meanes, that time which is apointed for the preaching and hearing of the word. These are carnal men, and haue not the spirite, lumpish and earthly, whose affectiōs reach not to this heauenly doctrine.

If the gospell be the word of trueth, whereby we are regenerate, and borne againe, why are men and women so daintie and coy, why are they so choise hereof, that they wil heare it onely, when, where, and of whom they luste? as if the men make it the word of trueth, and the instrument of our regeneration? Let not men and women pretend that they are sanctified men and women: let them not vaunte themselues to be purer then their brethren, and heare this word with this partialitie. For I protest vnto euery such, in the feare of God, that vnlesse this word of trueth, and instrument of regeneration, be sweeter vnto them then the hony, and the hony combe: by what messenger soeuer the Lord doeth send it: that they flatter and deceiue them selues in a vaine shadowe of holines, and are not truely sanctified vnto the Lord, neither haue effectually tasted of the doctrine of regeneratiō, wherof this word is the mean and instrument.

As then our regeneration is attributed vnto the word of trueth, as vnto the meane and instrument: so is saluati­on also (as afterward is added) to the Sacraments in like manner, as Saint Paul saith, that Christ washeth and sanc­tifieth Ephes. 5. his Church, by the washing of water through the word. And againe, when the bountifulnes of God our Sa­uiour Tit. 3. appeared, not by workes, but according to his mer­cie hath he saued vs, by the washing of the new birth, and [Page 57] the renuing of the holy Ghost: The holy Sacramentes are meanes: the word of trueth the instrument & mean where­by we are begotten againe, and new borne, which greatly commendeth the excellencie of the word: which this A­postle expressing, saith, Of his owne will begat he vs, with the word of trueth.

3 The finall cause of our regeneration is, that wee should bee the first fruites of his creatures: that is, that out of the whole lumpe and masse of mankinde, out of all people, tongues, nations, and kinreds of the earth, wee might be select, culled and chosen out, to bee a peculiar, proper, and speciall people vnto him, who had called vs, euen vnto God, whose chiefe treasure, whose portion and lot, whose inheritance and peculiar people the Saints are. In which place hee alludeth chiefly vnto the lawe: wherein the first fruits, and first encrease were the Lords, as things picked out, set a part, chosen out for God him­selfe. Whereof thus saith God in the law: Thou shalt not Exod. 22. linger, nor deferre to render thy tithes, and thy first fruits: and thou shalt giue me thy first borne of thy children. In the same booke of Moises, it is commaunded the people, that they offer the first fruits of their ground in the house Exod. 34. 35. [...] Leuit. 2. 14. Deut. 12. of the Lord their God. In the repeating of the lawe by Moises, thus was it saide to Israel: Thou maiest not eate in the towns, the tithes of thy corne, wine or oile, neither the first fruits of thy cattell, or sheepe, nor the fruits of thy hands. The first fruits therefore, as appeareth, were dedi­cate to God: neither was it [...] for men to eate or touch them, as things reserued for the vse of the Lorde onely. As then the first fruits were the Lords portion of the people, and things dedicated and consecrate as ho­ly vnto him: so the Saints of God, regenerate by his word, are holy, peculiar, proper, sanctified to the vse of the Lord: the chiefe treasure he hath: the thing he hath commaunded to bee receyued for himselfe: which the Apostle insinuateth in this place, when setting downe the ende of our regeneration, affirmeth it to bee, that we might bee the first fruites of his creatures: of his [Page] owne will begate he vs, with the worde of truth, that we might be the first fruits of his creatures. The Israelites Iere. 2 were called sometimes the first fruites of God, because they were chosen of God aboue all other people, to serue the Lord only: and the first offred vnto the Lord of al na­tions: whereof the prophet Ieremie saith: Israel was as a thing hallowed vnto the Lord, and his first fruits: all that eate it shall offende: euill shall come vpon them, saith the Lord. This is most true of the true Israel, which is of God: of the Saints, of the Church, whom God hath se­parated from all people, hallowed and sanctified vnto him selfe, chosen to be a speciall possession, inheritance, and treasure vnto himselfe: for which cause we by him are regenerate. Of his owne will hath he begoten vs, with the word of trueth, that we might be the first fruits of his creatures. S. Paul disputing to like purpose, of the causes Tit. 3. of our regeneration and saluation: teacheth vs the ende thereof to be the inheritance of life: we are saued by his mercie, through the washing of the newe birth, and the renuing of the holy Ghost, which he shed vpon vs aboun­dantly, through Iesus Christ our Lord: that we being iu­stified by his grace: should be made heires according to the hope of eterna [...]l life. The like end shall we find of our redemption, predestination, and the like: all which tende to one end, to shew that we are redeemed, called, iustified, regenerated to be partakers of immortal glorie, that ther­fore we should be dedicate and consecrate to God, to be a speciall treasure vnto him: to serue him in holinesse and righteousnes all the dayes of our life. We are begotten by the will of God, with the word of truth, according to the Luke. 1. Apostles doctrine. Being now to this end regenerate, we must endeuour our selues to shine in vertue, to excell in holinesse, to abound in all righteousnesse, and be chiefly carefull, that we bereaue not our selues of so holy an ende of regeneration, by contagion of sinnes, and the workes of wickednesse.

The excellencie therefore of the word of God is here apparant, partly in that it is called the word of truth: part­ly [Page 58] in that it is here the meane and instrument of regene­ration, the most manifest token of Gods goodnesse to­wards vs.

Sundrie are the commendations of the word of God, Psal. 19. and the Gospel of Christ. Dauid the holy Prophet falling into the praise therof, saith: the law of the Lord is perfect, conuerting the soule: the testimonie of the Lord is sure, and giueth light or wisdome to the simple: the statutes of the Lord are right, and reioice the heart: the comman­dement of god is pure, and giueth light vnto the eies: the feare of the lord is cleare, & endureth for euer: the iudge­ments of the lord are true, & righteous altogither: more to be desired then gold, yea then much fine gold, sweeter also then the honie and the honie combe. Moreouer, by them is thy seruant made circumspect, and in keeping of them there is great reward. In another place to like praise is it Psal. 12. spoken. The words of the Lord are pure words, as the sil­uer tried in a fornace of earth, fined seuen folde. It is no small commendation of the word, that it is the direction Psal. 119. of our youth, a lanterne to our feete, and a light vnto our paths. Which holy Job feeling, counted it more precious Iob. 23. and deare vnto him, then his dayly food. Yet is there no praise greater, nor any thing that more extolleth the in­cōparable glory therof, thē that it is here called the word of truth: whereby we are begotten againe to bee the first fruits of the creatures of God. Seeing therefore the word of God conuerteth mens soules: seeing it is pure as the golde and siluer, which seuen times is tried: seeing it is the direction of vnbrideled youth, the guide of our sli­ding feete, and the sure light to the wandering paths of man: seeing it is more precious then dayly food to Gods children: seeing it is the word of saluation, the immortall seede of our regeneration, the worde of truth, the instru­ment whereby we are borne a new, to be the first fruits of the creatures of God: who is then so blind, which seeth not: so wilfully ignorant, which knoweth not: so mali­ciously wicked, which confesseth not, the incomparable and singular excellencie of the worde and heauenly [Page] doctrine of the Gospel? Whereof the Apostle to assure vs, saith, of his owne will hath hee begotten vs with the worde of truth, that we should be the first fruites of his creatures.

2 The worde of God being then so excellent, and the Remouing hinderances. excellencie it selfe thereof set foorth in that it is the word of trueth, and the meane of our regeneration: in the seconde place of this treatise, the Apostle remooueth such things as hinder the attending thereunto: and the things which greatly hinder the woorde, are two: 1 Babling and talking, when wee should heare with at­tentiue and deepe silence: 2 and anger, when wee are taught and reformed by the word.

1 Concerning the first, thus sayth Saint James: there­fore my brethren, let euery man be swift to heare, but flow to speake. Wherein our vaine babling, and foolish talking when we should heare, is condemned: and atten­tion & audience to the word commanded vnto the saints: that we shew our selues prompt and readie to learne, and not hastie to teach others, when we should heare and learn our selues rather. Thus is our rashnes which are vn­learned, reproued, when we talke of high & heauenly mat­ters, too excellent and deepe for our slender capacitie: As of the nature & secret wisdome of God, of his inscrutible iudgement in calling and choosing some: and condem­ning other at his free pleasure, and such like: wherein we must stay our selues, contented therein to bee informed with pacience and silence of such as are learned.

The heathen Philosophers, would not men rashly to Pythagoras. speake, but rather to heare with silence: for which cause noble Pythagoras inioyned his hearers vij. yeares silence, that that while they might learne, but not rashly talke of the precepts of philosophie. Was that needfull in humain philosophie, and is it not much more needfull in the hea­uenly philosophie of God, that we be swift to heare, and slow to speake, of the diuine misteries of his word? And Cleobulus taught, that mē should be more careful to heare Cleobulus. then to speake: because audience and attentiue hearing▪ [Page 59] more becommeth most men, then to speake. When Zeno heard a yong man prating, and speaking much, mocking Zeno. him, hee tolde him that his eares were growne in to his tongue, because he heard little, and spoke much: where he should haue heard much, and spoken little. Nature it selfe would haue vs swift to heare, but slow to speake, for which cause we haue two eares giuen vs, to heare much, and but one tongue, to speake little.

When men therefore haue not the sufficient know­ledge of things, they ought rather to heare in silence, and learne with pacience, then rashly to speake of the things they knowe not. A thing no doubt, not onely needfull in worldly wisedome, but necessarie also in heauenlie philosophie. Sirach wisheth men to bee swift to heare good things, and to be of pure life; but to giue answere Ecclus. 5. with aduised patience. And if they haue vnderstanding, to shape an answere vnto their neighbour: if not, to lay their handes vpon their mouthes, least they be trapped in an vndiscrete worde, and so bee blamed. The Apostle Saint Iames, seeing rash babling to bee a disturbance vnto the attention of men, which they ought to performe to the worde, exhorteth men to be swift to heare, but slowe to speake.

That wee are willed to bee swift, quicke, readie and prompt to heare and learne, but slowe to speake: it for­biddeth not men to speake at all; but not to speake rashly: but to obserue time, place, person, and other circumstaunces in their speach, as shall be most conue­nient.

And the circumstaunces in our talke and speaking to be obserued, are specially these. 1 The person to whom, 2 The place where. 3 The time when. 4 The maner how. 5 The things whereof wee speake. 6 The ende wherefore: which carefully obserued, greatly beautifie and adorne the talke and speach of men.

1 The person to whom we speake: whether our equal, our better, our inferiour: whether a prince or subiect, ho­nourable, or of meane birth: learned ignoraunt, wise, [Page] or foolish: this ought in talke to be considered, that, re­gard had of the person, our talke may be accordingly.

2 The place is to be noted: for in some place it is bet­ter Prou. 25. 11. to speake, then to be silent: in another place, better to be silent then speake.

3 Time also maketh much to the fitnesse of our speach. There is a time to speake, and a time to be silent, faith [...] Preacher: The sonne of Sirach accounteth it a great point Ecclus. 3. of wisdom, to seeke oportunitie to speake in: therfore he sayth: A wise man will hold his tongue till he see opor­tunitie, Ecclus. 20. but a trifler and foole will regard no time. And againe: a tale out of time, is as musicke in mourning: but wisdome knoweth the seasons of correction and doc­trine. Ecclus. 22. The Prophet counted it a great gift to speake in time wherefore he sayth, The Lord hath giuen mee a Isai. 50. tongue of the learned, to know how to minister a worde in time, to him that is wearie. Salomon teaching men how Pro. 15. to make their talk comfortable and profitable vnto men, willeth them to waite for time and season: A ioy commeth to man by the answere of his mouth, and how good is a worde in due season? When Abigail saw the drunkennes of Nabal, she saide nothing vnto him touching Dauid, 1. Kings 25. whom he had bitterly reuiled, and abused shamefully: but in the morning she tolde him of the matter. Thus sought opportunitie Archesilaus the Philosopher therefore being at a banket, and among the pots, being desired to dispute and reason of a certaine matter, refused: and answered, that it was a chiefe thing and proper, especially to philo­sophie, to know the time of euerie thing If the light of na­ture teach men this, how much more ought the light of Scripture to teach vs this wisdome?

4 As the time so the maner how, must not be neg­lected. Sometimes we speake familiarly, sometimes reue­rendly, sometimes meekly, sometimes sharpely, somtimes gentlely, sometimes hastily: respect had to the disposition of men with whom we haue to talke.

5 The things we speake of, must be weighed: they must be honest, seemely, good, profitable, necessarie for [Page] time and person, such as we our selues know, and therfore can the better talke of them to others.

6 Finally, our talke must be to aduaunce the glorie of God, whereof it ought to be the instrument: it must tende to the benefite of our brethren: to peace, godli­nesse, iustice, equitie, loue, and all maner of vertue. These things being diligently obserued, wee may speake, and offende not, against this place of the Apostle: wherefore my deare brethren, let euery man be swift to heare, but slow to speake.

But we obseruing neither person, place, nor time: regarding neither maner, matter, nor end, babble out we know not what, and oppose our selues to the Apostle here: being swift to speake, but slow to heare. Euerie one will now speake: all men will become teachers. The Artifi­cer, the shoomaker, hosier, tinker, and tailer: the vintener, the clothier, the weauer, and the cobler: the marchant, the mariner, the carpenter, and the painter: the master, the seruant, the fathers, the children,: the mistresse, the maiden, the mother, and the daughter: the yong men, the olde folke, the simple, and the ignorant: will now take vpon them, not to speake onely, but to teach also: and not other, but their teachers: of whom we should learne with pacience, heare with silence, take counsell with re­uerence, and be informed with humblenesse. Therefore our Sauiour in the song of Solomon, biddeth his Church being ignorant, to go to the pastor to learne knowledge: 1. Can [...]ic▪ if thou knowe not, saieth he, O thou fairest of women, get thee forth by the sheepe folds, and feede thy kiddes by the tents of the shepheards. And almightie God per­swadeth the people to take the lawe of the Lord at the Mal. 2. mouth of the priest, who should be as the treasure house of Gods word, & of whō the people ought to be instructed.

Dauid being a prophet, in the humilitie of his mind, with gratefull memorie, and great thankefulnesse to God Psal. 11 of whom he was instructed, saieth vnto the Lord: thou hast made me wiser then my teachers. He truely, hum­bly, thankefully: but men and women now, in arrogancie [Page] of their spirite, in pride of their hearts, in vanitie of their mindes, in presumption of their owne knowledge, thinke themselues wiser then their teachers, and take vpon them to alter and change: to order and set downe, what in the Church ought to be done, obserued and retained. These falsely, proudly, vnthankefully, disorderly, contentiously, preposterously deale, wherfore let them learne here a bet­ter lesson, and holde fast the counsaile of the Apost [...]e: that they be swift to heare, but flowe to speake, as they are exhorted: let them hearken with reuerence to the woorde preached by the faithfull Ministers of Iesus Christ: and be not new fangled, nor caried away with e­uerie Ephes. 4. winde of vanitie, that they may follow the trueth in loue, and in all quietnesse, humilitie, peace, and god­ly vnitie, growe vp vnto him that is the head, euen Iesus Christ: and heare his word with reuerence, and not rash­ly prate and prattle thereof with insolencie, that thereby they may preuent this first inconuenience, and remoue the first hinderance of our attention. Whereof the Apo­stle speaketh: wherefore brethren, let euerie man bee swift to heare, but slow to speake.

This place then remooueth loquacitie, and rash speaking, when we should giue attentiue eare to the word of God taught vs: this is an enemie to knowledge, to heauenly doctrine: this hindereth the course of the worde of God in out hearts: wherefore it ought to bee farre from the Saints of God: which to abolish, the Apo­stle here exhorteth: Let euerie one be swift to heare, and slow to speake.

2 The other euill which hindereth the woorde of God in man, is wrath and anger, choler and snuffing whē wee are taught and informed in the worde. For we can­not profitably heare, vnlesse we be peaceable, quiet, and modest both towards all men, and specially towardes our teachers.

Many kindes there are of wrath and anger, manie things wherefore, and wherein men are angrie: but to passe that ouer as appertaining to another place: the [Page 61] Apostle speaketh of that wrath and anger, which riseth from desire of contending, and of intractablenes of way-wardnes, 2. Chro. 16. 7. Acts 54. 2. Chro. 26. 18. 19. Luke 4 28. whereby we suffer not our selues to be taught or reproued, no not by the word of God it selfe.

Thus by the affections and perturbations of our minds, we oftentimes make the word of God frustrate & fruit­lesse in vs, and so to lose, not onely the blessed effecte it would worke in vs, but also in a manner, the credite and estimation which it should haue among men: Whereun­to (were we the seruants and true Disciples of Christ) we would yeald all attentiue audience.

This anger groweth partly from selfeloue, and pre­iudicate Cyrilin Iohn. lib. 4. c. 34. opinion of our selues, standing wise in our owne conceites, we disdaine to bee checked, controlled, infor­med or reproued of any. Partly herence, that naturally we more esteeme darcknes then light: falshood then trueth: error then veritie: superstition then religion. From which if men draw vs, then are we angrie. Herence in all times haue risen perfecution, imprisonment, calamity, affliction, with all manner of violence and villanie, against the re­prouers of wickednes, teachers of true religion, reformers of corruption and superstition: by the wicked of this pre­sent euil, and corrupt world.

Herence the anger, furie, and madnes of the princes and people, against Isai, Ieremie, Michat, Amos, and the rest of the Prophets, arose, sprong and flowed. Herence the outrage of the Scribes and Pharisies against Christ Iesus our Sauiour, and his most holy Apostles: the cruell perse­cution by the bloudy tyrants, and Emperors of Rome, a­gainst the Saints and blessed Martyrs, was raised. Herence the vnquenchable wrath, and malice neuer reconciled, of the Romish Cleargie, against the faithfull preachers of Christian religion: who caried away, partly with selfeloue and preiudicate opinion of themselues, as the onely lear­ned, and wise men in the whole world: and partly being naturally blinded in superstition, whereunto they haue sworne their allegiance, curse with bell, booke and candle: persecute with fire, sword and fagot, whosoeuer speaketh [Page] against them: whereby the course of the word of God is hindered. Herence mislike, rebuke, disgrace, reproch, dis­daine, and all manner euill dealing towards the ministers groweth, for that men cannot, ne will not, heare of their faultes, be reclaymed from their sinne, and informed in their duties roundly and sharply, without offence and an­ger: who seeme they neuer so wise in them selues, yet are they both testie fooles, and wayward, which refuse to bee informed these are they of whom Salomon speaketh in his preacher; be not of an hastie spirit to anger, for anger res­teth Eccles. 7. in the bosom of fooles: these know nothing, and no­thing wil they learne. If they be reproued, they are offēded; if they doe know any thing, they know not as they should, whereof admonished, they fal into anger. Salomō saith, the scorner will not loue him which rebuketh him, neither go Pro. 15. Ose. 4. to the wise; Osei condemneth it in Israell, that they spoke against the prophets and preists for rebuking them. It was reckned for great sinne in the people for hating the pro­phets which reptoued them openly in their assemblies; Si­rach condemneth it with Salomon among the follies and fooleries of men, to hate instruction, and disdaine to be Amos. 5. Ecclus. 21. taught and informed; therefore he saith: He that is not wise, wil not suffer him selfe to be taught. And the Apostle here forbiddeth anger and wrath to be wreaked against them, which informe and teach vs wisedom. Thus then to hate the instructor: to speake against the teacher and pro­phet; to persecute them which rebuke sinne and iniquitie among men; to disdaine to be taught and instructed; to be angrie with those by whom our sinnes are condemned, our enormities reformed, our erours reclaimed; is not ōly great infirmitie; but malitious wickednes, and deue­lish folly which thing (as an hinderance vnto knowledge in the word of truth, an impediment to our new birth and regeneration in Christ; rebellious and wickedly opposed vnto God himselfe, who by the word calleth vs to repen­tance) the Apostl here condemneth and remoueth; where­fore my deare brethren, Let euery man be swifte to heare, but slowe to speake and slowe to wrath.

Of this latter, there is a reason here rendred, why men should not be angrie when they are reproued, and taught in the word: because that that anger worketh not the righ­teousnes of God. A reason from disprofit, from disaduan­tage: This wrath and anger herence conceiued, worketh not the righteousnes of God, yea it hindreth Gods worke in vs: in that the audience and hearing of the word is hin­dered. It worketh not that which is righteous before god, & which of his seruants he requireth, namely, to heare his word with reuerence, to do his wil with carefulnes, and be fruitfull in all good workes to his glory. This anger, wrath, & geuing place to disordered affections, & tumults of our minds, worketh not the righteousnes of God. Yea, where this is, there godly righteousnes, christiā dutifulnes and holy obedience to the word, is exiled, abandoned, abolished, & clean estranged from among vs: there the righte­ousnes of God ruleth not, neither is that moderation and godly attētiō, which before was cōmēded that we should be swift to heare, but slowe to speake, in any measure per­formed: yea rather sinne is suffered to haue his souerainty in vs: for as patient & godly reuerence hath all other ver­tues tied as in an indissoluble & inseperable chaine: so al impietie al vngodlines & vnrighteousnes of men, ruleth & raigneth, whē impatience & wrath disquieteth vs. This reason ought to moue men to put away al swelling, al an­ger & wrath from thē, and without choler, snuffing, or dis­daine: to heare gods word instructing them, that they may be begottē againe by god, with the word of truth, to be the first fruits of his creatures. Now let vs pray vnto God, who of his own wil hath begottē vs with the word of truth, that we should be the first fruites of his creatures: that we may be strēgthned with the grace of his holy spirite in the in­ward man, to heare with redines, to speak of his word with sobernes, & to keep it with carefulnes: that in happy issue of our waies, we may be blessed with spirituall blessings in Christ our Sauiour: To whom, with the father & the Spi­rite, the most heauenly comforter, be praise, glory, honor, and maiestie, now and for euer, Amen.

Iames Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7.

Now to come to the first admonition, and the first 1. Admoni­tion. thing therein conteyned: The thing whereof he admoni­sheth, it is to heare the word of God, the word of trueth. Whereof he geueth iust admonition here, because hee hath before tolde vs, that thereby wee are begotten to be the first fruites of Gods creatures. Seeing then the worde of God is that word of trueth, wherewith almightie God begetteth vs againe, to be the first fruites of his creatures: it standeth vs in hand, with all peaceablenes, and quietnes of minde, without filthines, and superfluitie of malicious­nes, to heare it, to receiue it, to embrace it.

Concerning hearing this word of tructh, (which here [Page] is called receiuing the worde) what one thing is there, wherein the holy Prophets, and other the Saintes of God, haue more laboured, then often to admonish the people to heare the word of the Lord? Moses in the repeating of Deut. 4. Deut. 5. the lawe, calleth Israel to the hearing of the law of God, wherefore in sundrie Chapters he thus exhorteth and ad­monisheth Deut. 6. &c. the people; Heare (O Israel,) the ordinances, lawes and statutes which I teach you to doe, that you may liue, and goe in, and possesse the lande, which the God of your fathers geueth you.

The princely Prophet Dauid exhorteth the people Psal 78. to the hearing of those laws, which frō god he would geue vnto them, as a thing of greatest weight: therefore, saith he, heare my law O my people, incline your eares to the words of my mouth: for I will open my mouth in a para­ble, and vtter heard sentences of olde. The holy Prophet Isai, calling all men to Christ, & exhorting them to heare Esay 55. his law, and attend therunto, crieth out; Incline your eares, come vnto me, heare, and your soule shall liue: and I will make an euerlasting couenant with you, euen the sure mercies of Dauid.

Hearing and attending to Gods worde, is the way whereby we come vnto heauenly wisdome, wherefore the sonne of Sirach calleth all those, who would learn diuine Verse. 34. wisdome, to the hearing of his doctrine; My sonne, heare thou my doctrine, and despise not my counsell. And a litle after in the same place; If thou loue to heare, thou shalt re­ceiue doctrine, & if thou delight in hearing, thou shalt be wise. The wise man Salomon commending hearing as the 1. par. c. 8. v. 6. 7. c. 22. v. 17. 18. 19. 23. 19. Rom. 10. way to attaine wisdome and knowledge, saith; The wise man shall attaine vnto wisdome by hearing. And S. Paul making it the meane whereby we come to faith, which is the greatest point of heauenly wisdome in men, thereof saith; Faith commeth by hearing, and hearing by the word of God. And our Sauiour Christ being the cheefe Schole­master, and onely teacher from God, of this wisdome, is Mat. 3. 17. by God himselfe, commended vnto vs, to be hearkened vnto.

Wherefore the Disciples, and John Baptist, the one in the daies of Christs baptisme by John, the other as the Disci­ples, Peter, Iames and John: in the daies of Christes trans­figuration: 1. Iohn 1. were from heauen commanded to heare him, This is my welbeloued sonne, heare him. Saint Iohn con­fesseth this to haue beene one way wherby they beleeued John 8. in Christ, the worde of life: That (saith he) which was frō the beginning, which we haue heard, which we haue seen and our hands haue handled, the word of life. this the true saints of god know, for which cause they heare the word of Iohn 10. god; as of thē our sauiour witnesseth: They that are of god, heare Gods word. And againe, My sheepe heare my voice. Luke 10. Therfore whē Marie saw that she by hearing might attain vnto faith in Christ, and the true wisdome of God: she sate downe at the feete of Christ, and heard him preaching: for which attention she is by Christ commended, Marie hath chosen the better part, and it shall not be taken from her. Finally, the Angell of God in the Reuelation, tea­ching Reuel. 2. & 3. Iohn what he should write to euery one of the seuen Churches of Asia: to that which he had spoken to ech one of thē, hee addeth as a thing most necessarie, Let him that hath an eare, heare what the spirit saith to the 7. churches.

And to conclude: our Sauiour commēding hearing as a most necessarie thing in all those that would be per­takers of the word of trueth, and his heauenly doctrine: so oftē in the Gospel vrgeth this: he that hath eares to heare, let him heare. If thē the prophets hereunto haue so often moued the people; If it be the way and meane whereby we attaine to heanenly wisdom; if by this we be made par­takers of faith and heauenly misteries; if it be the proper­tie of the Saints of God; & sheepe of Christ; if Marie were therefore so highly commended by Christ himselfe; if as a necesarie addition, to the seuerall charge of euerie Church, it was added by the angell; if our Sauiour so often repeate it, he that hath eares to heare, let him heare; who is so wilfully blinded, so malitiousl [...] obstinate; so peeuishly peruerse, that seeth not how necessary a thing it is to heare the word of trueth? whereof our Apostle here not igno­rante, [Page] geueth the Saints this first admoniton, to here the word.

But because in all ages and times, many do heare, yet neuer the nearer▪ wee are not only taught to heare, 2 The ma­ner. but how we should heare, that we might heare with pro­fit. For if it be to some the sauour of life, vnto life; but to others the sauour of death, vnto death; if the worde sound in the eares of many, to their iuster condemnation; then is it not enough to knowe we must heare, but also to learne how to heare, is necesarie: for which cause the A­postle 2. Cor. 2. Ezech. 2. & 3. teacheth vs how we ought to heare & receaue this word of trueth, whereby God of his owne good will, hath begotten vs againe to be the first fruites of his creatures.

In the manner of our hearing and receauing this word, the Apostle first remoueth certaine euils from vs, which hinder our profitable hearing: then hee sheweth positiuely and affirmatiuely, how we must heare.

Touching the former, he willeth in hearing to put a­way all filthines and superfluitie of maliciousnes: all ini­quitie, all carnall affection, all losenes of life; all pride and insolencie of minde; all arrogancie and disdainefulnes of spirite: wherence, wrath, anger, debate, contention often ariseth, and the fructifieng of the worde is alwaies hinde­red: all which must be abandoned, and abolished vtterly from them, which wil profitably heare the word of trueth. Filthines, and corruption of heare or affection, is, wherby our mindes doe wander, and we are occupied about other matters, thinking of our pride, pleasures, vanitie, and such like, when our mindes should be stayed and fixed in the hearing of the word. Superfluitie of maliciousnes is, wher­by we growe into contempt of the word, speaking euil and disdainfully of the diuine doctrine, and heauenly wisdom of God, which two must first be remoued. For whereas mens mindes are a wool-gathering, and caried away with filthy cogitations and desires: there men cannot heare the worde with profit: and when men growe in dislike of the worde, hate of the trueth, speake euill of the mysterie of godlines, what commoditie can it then bring to such, and [Page 65] what hope is there, that in them it shall fructifie? This Saint Iames verie well perceyued, therefore hee remoo­ueth these euils from godly hearers: This shall all men by their owne experience most easily learne, and there­fore must carefully remooue them. Whereof to speake no more but this: howe is it that many men often heare, and learne nothing: yea, being asked what hath beene sayde, remember nothing: but that, when they should heare, their mindes are either set vppon couetous de­sires, or occupied about fleshly imaginations, or ca­ried away with proude conceytes, or rauished with filthie cogitations: or else alienated by mislike, ha­tred and contempt, from the worde preached: so that sounded in the eare, it pearceth not our hearts, and so is fruitlesse in vs? The first hereof, is in carnall professours, who in worde and shewe pretend religion, 1. Tit. 2. Tim. 3. but in deede denie it, as did some euen in the time of the Apostles. The other is true in malicious and obstinate Papists, who comming with a preiudicate opinion, and conceyued hatred and dislike of the worde: and in parciall hearers, who therein haue respect of persons, and are not indifferent: so that by hearing, neither is profited. Seeing then filthie cogitations, and carnall affections spoyle men: and superfluitie of malicious­nesse bereaue men of the fruite of the worde: VVho so will, to the comfort of his soule, the discharge of a good conscience, with reuerence to God, and benefite to himselfe here, must first remoue all filthinesse, and super­fluitie of maliciousnesse farre from him: as by the Apo­stle he is exhorted.

Filthinesse and superfluitie of maliciousnesse, put and laid apart, we must heare and receyue with meeke­nesse, the worde that is graffed in vs, which is the se­conde thing in the manner of our hearing pre­scribed.

This meeknesse, is the promptnesse and ready desire of our mindes to learne: that Christian docilitie and tractablenesse, whereby we are content without pride, [Page] arrogancie, contempt or obstinacie, to yeeld themselues to be informed and taught by God, and his ministers, in the worde. A vertue most excellent: a grace most singu­lar: an ornament most beautifull in the liues of Gods Saints: so highly accounted of with almightie God, that by his Prophet he protesteth, that he will looke vnto, and Isai. 66. haue regarde to those that are of a meeke and contrite heart, and such as tremble at his worde. These are the meeke spirited commended of God, who in humilitie and purenesse of heart, receyue with readinesse and re­uerence the worde of God, and the doctrine of the Gos­pel when it is preached. The people of Israel herein were Exod. 19. 8. 24. 3. & 7. worthie their due prayse, who hearing Moises proposing vnto them, all the things the Lord had commanded him: answered al together with great readinesse, promptnesse, and meekenesse of their mindes: all that the Lord hath commaunded, that will we doe. For their like meeknesse in hearing the word, after their returne from captiuitie, by Nehemiah, they are commended, for that from mor­ning Nehem. 8. to night, they hearkened to the worde read and expounded vnto them. Josiah was in this poynt of sin­gular meekenesse towardes the worde: who hearing the lawe read, humbled himselfe, and his heart thereat melted: wherefore the plagues therein threatned, fell 2. Chron. 24. not vpon the people in his dayes, but after he was ga­thered to his fathers. Farre otherwise was it in the dayes of Jeremie the Prophet, in Zedekiah the King: Ierem. 36. who receyued not the worde by the Prophet sent, with meekenesse: but contemptuously, rebelliously, obstinate­ly refused it, and caused the roll wherein it was written, in the fire to be consumed.

This meekenes shined in perfect beautie in the Saints Acts 13. of God in the Citie of Antioch, in Pisidia, who hearing Paul preaching the worde, with all readinesse receyued it: beseeching him to preach the same vnto them the next Sabboth: whereunto the whole citie at the time appoin­ted, Acts 17. was assembled. No lesse meeknesse was in the Atheni­ans, who hearing Paul willingly, disputing of the resur­rection [Page 66] of the dead: howsoeuer some mocked, yet with all Acts 20. humilitie and meekenesse to the worde, desired they to heare him again of that matter. What should we rehearse and report vnto you, the meek hearing of those of Troas, who with all meekenesse and promptnesse of mind, heard the Apostle preach till midnight? O zeale of Gods saints? O meekenesse of hearing? Vnlike wherunto, are our peo­ple in this flourishing time of the Gospel: who are wea­ried with one houres exercising in preaching: which time seemeth so long to their heauie and dull eares: that they spende most part thereof, either like drowsie heades, in sleeping: or like carelesse persons, in talking: or like dis­dainfull men, in reading other things in the meane time: as if the worde preached, pertained not to them: or oc­cupie themselues in other matters, because they seeme wise enough alreadie, & will not be thought to learne of any other. Or like proude persons, we disdaine & thinke scorne to be informed: or we will heare whom we list: and whom we list, we will not: or we will heare to carpe, to catch, to cauill, to finde fault both with the doctour, and with his doctrine. Is this the meeknes of our hearing in the bright shining light of the Gospel? Doth such pride of heart, doth such corruption of affections, doth such super­fluitie of maliciousnes so mightily raigne in vs: that after so many yeares learning, so long time of preaching, so great trauell & labor, vpon vs in teaching consumed: we haue not learned with meeknes to heare the worde prea­ched? Ecclus. 9. Let vs now at length heare the sonne of Sirach, who willeth men to be humble to heare the word of God, that they may vnderstand it: let vs embrace the admonition of the Apostle Iames in this place: wherefore lay apart all fil­thinesse, and superfluitie of maliciousnesse, and receyue with meekenesse, the word that is graffed in vs.

With which maner affection, if we come not to the 1. Cor. 3. preaching of the word, in vaine may Paul plant, or Apol­lo water: in vaine shall the preacher preach vnto vs, as we see dayly: for albeit men and women are sharply re­proued for their euil and cursed couetousnes, their fleshly [Page] filthinesse, their knowne adulteries, their extreeme op­pressions, their blasphemous swearing, their slaunde­rous reproches, their pestilent vsuries, their long retai­ned malice, their intollerable pride, their new inuen­ted, and newe fangled strange deuises, and pride of ap­parell, their corruptions in their dealings, their falshood in their promises, their deceit in their speaches, and other innumerable, not only enormities, but iniquities, among men: yet it profiteth not, because they lay not aside fil­thinesse, and superfluitie of maliciousnesse, neither heare the worde of God with meeknesse, as here they are com­maunded.

This word which we ought to receiue with meeke­nesse, is said to be ingraffed in vs: because by Gods spirit moouing and inclining our hearts, and by the painfull and dayly labour of his workemen in his heauenly har­uest, which are his ministers, it is, as it were, inserted, and taketh roote in our harts. For as slippes and twigges of other trees being ingraffed, bound togither, wrapped about with clay, and mosse, or some other thing, by long continuance grow and cleaue inseparably to the stockes whereinto they are graffed: so the worde of God by the sappe of his spirit, and by the labour of the ministers, being, as it were, ingraffed in our hearts: therein often­times taketh it such roote in that fruitfull ground, that it is said to be graffed in vs.

And as slippes or twigges, if either they be set in drie ground, of men, or by them planted vppon rotten rootes and stockes, become fruitlesse and perish, and ne­uer take roote, but this away, and die by little and little: so if the worde of God be cast in the stonie ground of our hearts, or planted vpon the rotten rootes of our carnall affections: it neuer taketh roote, but decayeth, dieth, and withereth. VVherefore, to the end it may bring forth fruit in vs: in some thirtie, in some sixtie, in some an hundreth: vve must endeuour to haue it first ingraffed in vs: which in the regenerate is assuredly true, where­of the Apostle here admonisheth: Lay aside all fil­thinesse [Page 67] and superfluitie of maliciousnesse, and re­ceyue vvith meeekenesse, the vvoorde ingraffed in you.

Novve why we should so do, in the third place the 3. The reason. reason is rendered, because it is able to saue our soules. The vvorde of God is the onely medicine for all our in­vvard maladies: it is that souereigne salue, vvhich saueth our soules: it is the plaister to lay to the vvoundes of of our sinnes, yea and hath in store a salue for euerie sore of the minde. Seeing therefore it bringeth so great profite vvith it, vvee ought vvith meekenesse to re­ceyue it: VVhich Saint Iames intimateth and shevv­eth, vvhen he sayeth, receyue vvith meekenesse the vvorde engraffed in you, vvhich is able to saue your soules.

The vvord of God receyued by faith, saueth our soules: because it is the meane to bring vs to God, and his sonne Iohn. 17. Christ, whom to know and beleeue is eternall life. This worde assureth our heartes in the promises of mercie, which we taking sure holde of, are thereby spared. Here­by doe we attaine vnto faith, by which we doe liue: the iust shall liue by faith: and faith commeth by hearing, and hearing by the worde of GOD. Beeing there­fore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the meane and instrument whereby we apprehend Christ, in whome onely there is life: beeing the way whereby we come to true faith, whereby our soules doe liue: thererefore is it sayde to saue our soules. To which purpose Saint Paul calleth it the worde of salua­tion: Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes. 13. 1. Tim. 4. and the power of GOD to saluation, to euerie one that beleeueth. This worde being the worde of re­conciliation, preached by the Minister: receyued of the hearer, is saluation to both: Wherefore Paul exhor­teth Timothie to take heede to himselfe, and to learning. and therein to continue: because in so doing he should saue both himselfe, and those that heare him. This ver­tue and power of the worde in another place expressing, he affirmeth, that it pleased God by the foolishnesse of 1. Cor. 1. preaching, to saue those that beleeue. In which he la­bouring, [Page] became all things to all men, that by all meanes he might saue some through his preaching.

Notvvithstanding this force is not in the bare and outvvard hearing of the vvord: but in beleeuing the vvord preached to vs, and heard of vs: othervvise it profiteth nothing. For as the vvorde profited not the Ievves, be­cause it vvas not mixed vvith faith in those that heard Heb. 4. it: so neither profiteth it vs, or any other to saluation, vnlesse it be ioyned vvith beleefe: vvherefore that it may saue our soules, it must be receyued vvith faith, of all the Saints of God.

This vvorde healeth the vvounded heart and con­science: this is vvine to scoure, and oile to supple our fe­string Luke 1 [...]. sores: herein is there remedie against euery sinne, least through the heauinesse of the burthen, we should fall into desperation. Against presumption it terrifieth vs: against distrust it comforteth vs: in ignorance it tea­cheth vs: in errour it informeth vs: in falshoode it cor­recteth vs: in manners it instructeth vs: in wandering pathes, it directeth vs: in daungerous waies, it guideth vs: being a lanterne vnto our feet, and a light vnto our paths: that we perish not: a present remedie for euerie sicke­nesse Psal. 119. of the minde: an approued helpe at all assayes and needes: a soueraigne salue for euerie sore of heart: and therefore rightly and worthily said by Jamer, to be able to saue the soule.

If then this word be of power able to saue the soule, if all filthinesse layd apart, and superfluitie of malicious­nesse remoued, it be receyued with meekenesse: then the contempt hereof is pernicious, daungerous, and dam­nable. For if the Israelites escaped not, when they refused to heare Moises, which by Gods commaundement spoke vnto them on earth: how much lesse shall men vnder the Heb. 12. Gospel escape, if they turne from him, which by his mi­nisters speaketh from heauen vnto them?

Now this word is not contemned onely by open re­bellion and resistance thereunto: as by the Iewes, by Turkes, persecuting tyrants, Romish prelates, and their [Page 68] adherents: but also when in worde it is professed, but in conuersation of life it is not expressed: a thing most hei­nous and horrible in the sight of God: of which contempt most professours are now guiltie. Hereby then let them be admonished, and so effectually reclaymed. And this is the first admonition of the Apostle: wherefore lay aside all filthinesse, and superfluitie of maliciousnesse, and re­ceiue with meekenesse the worde that is graffed in you, which is able to saue your soules.

Some men, too much giuen to please themselues in 2 Admonition. their foolish imaginations & conceits, hereupon thinke it enough to heare the worde of God, albeit they doe not thereafter. Which fond perswasion to roote out of mens mindes, the Apostle setteth downe this second admoni­tion: wherein is shewed, that it becommeth all the Saints of God, so to heare the word preached, as that they frame their liues thereafter, and liue according as therein they are taught from God: that their conuersation be an­swerable to their profession, and their deedes correspon­dent to the doctrine wherein they are informed.

In which admonition, two things come to be consi­dered. 1 What it is that they are admonished of: name­ly, to be doers of the word, not herers onely. 2 The rea­sons why they should so do: which are two, as in the dis­course shall be euidently apparant.

1 The admonition: be ye doers of the worde, not hearers onely. S. Iames hauing not in vaine learned in the Mat. 13. parable of Christ, that the seede beeing cast into the foure seuerall groundes, yet fructifieth but in one onely: and seeing by dayly experience, that many men make shevve of religion, but yet liue carelesse in their con­uersation: who turning the eares of their bodies to the worde, and in their mouthes professing them­selues to knowe GOD, yet in their deedes denie him, Titus. 1. beeing abhominable, disobedient, and to euerie good worke reprobate: and in shewe make profession, but in life are nothing answerable thereunto: in this place in­ueighing against that hypocrisie of men, & condemning [Page] that outwarde hearing as vnprofitable to themselues, and odious vnto God, sheweth most notably, what maner hearers the Gospell requireth, euen such as heare not on­ly, but do also: therefore he admonisheth them to be do­ers of the worde, not hearers onely.

To do the worde is double. 1 To doe it absolutely, and perfectly, so that both the heart consent, and the out­ward A double do­ing of the worde. life answere fully to the law of God in perfect mea­sure. To which doing God in the lawe did promise life: for in the law it is said, I haue giuen thee lawes, statutes, and ordinaunces, which if thou doe, thou shalt liue in Leuit. 18. them. Our Sauiour in the Gospel, thereunto respecting, telleth the foolish lawyer, who by doing would obtaine Luke 10. life, that if hee would loue God with all his heart, with all his soule, with all his strength, with all his thought; Rom. 2. and his neighbour as himselfe, hee should liue. The Apostle shewing the Iewes, which so much boasted of do­ing the lawe, that they must perfecty fulfill the lawe, if thereby they would looke to be saued, saieth: That not the hearers thereof, but the doers of the lawe shall be iu­stified before God. This perfect fulfilling and doing all that the law requireth, is that doing which the law and Gospell mencioneth, and requireth in them, which by their workes hope to attaine life.

This no man can possibly performe: for what man euer could loue God with a perfect heart, with all his soule, with his whole affection, strength and power? What man euer loued his neighbour as himselfe? VVhere is he, and who is he, that continueth in all things that [...]eue. 17. are written in the law to do them? VVhere is that, either man or woman, that neither in thought, word nor worke, hath broken the commaundements of God: this is the obedience: this is the fulfilling: this is the doing, which the lawe requireth, which no man perfour­meth.

Saint Peter the Apostle therefore, calleth it a yoke in­tollerable, which neither they, neither their fathers could Acts 15. beare. And Saint Paul a little before to the Antiochians Acts 13. [Page 69] in Pisidia, protesteth, that by the law wee could not be sa­ued from our sinnes, because we could not perfourme it: which was so weakned through the infirmitie of the flesh, that it could not possibly deliuer man from sinne, & from death. Which defect is not by nature of the law, but tho­rowe the naturall impotency and weaknes of man, which cannot doe that in perfect measure, which the lawe with great exactnes requireth. Saint Augustine therfore in his booke of the Spirit and letter, saith very well and wisely; De spiritu & lit. c. 19. The law is not therefore not accomplished, for any fault in the law, but by the fault of the wisdome of the fleshe: Which fault is to be shewed and made manifest by the lawe, but to be healed through grace.

The holy men of God therefore, seeing themselues to come short of the doing of the word and lawe, in this matter and manner of doing, haue in the humilitie of their mindes, accounted themselues as sinners, and there­fore haue confessed their iniquities and transgressions, their sinnes and vnrighteousnes before the Lord: as the Patriarches, as Job, Dauid, Daniel, the Apostles, and all the Saints of God, as it appeareth.

Seeing thē that no man is able thus to do the word, there must some other kind of doing the word be by Saint Iames here required. Therefore there is a doing of the word and law vnder the Gospell, when Christ, for vs and our saluation, fulfilleth the law in perfect measure, & ther­fore Rom. 10. is called the fulfilling of the law, to all that beleeue: and therewith also geueth vnto his Saints, as members of his body, the holy Ghost, the spirite of sanctification, that thereby they after some measure, may truely doe his will, earnestly cleaue vnto his word, faithfully beleeue his promises, vnfeinedly loue him for his goodnes, and feare him with reuerence for his mighty power. And finally, loue their neighbour, though in great infirmitie, great imper­fection, great weaknes. This our doing of the word, and fulfilling the law of God, almighty God accepteth and taketh in good part, for his sonnes sake, who hath in all points and parts perfectly fulfilled the lawe, for all those [Page] that beleeue. And this our doing of Gods worde, is not thereby to attaine to righteousnes with God, which thing before we haue receiued by faith in Christ only: but part­ly to testifie that by Christ we are made righteous before God: and partly to shew our obedience to God therfore, whose workmanship we are, prepared vnto good workes, that we should walke therein.

Such then (as knowing themselues to be iustified by Ephes. 2. faith in Christ before God: to testifie their righteousnesse to men, and their obedience to God, endeuour to expresse in their deedes, the hope they haue in Christ: and labour in their whole life to walke worthy the calling whereunto they are called: that in their conuersation they may beau­tifie their profession, and God may in all things through them be glorified in Iesus Christ) are said to be doers of Ephes. 4. the word and these are the doers whom the Apostle here mentioneth; Be ye doers of the worde, not hearers onely. And hereunto serue so many exhortations in holy Scrip­ture, whereby we are stirred, and pricked forward to the practise of good workes, and studie of vertue, where­of the Epistles of the Apostles are full, and the whole bodie (as it were) of the holy Scripture, therewith reple­nished.

This godly endeuour (according to the measure we haue receiued:) this studie and practise of good workes & vertue prescribed: this performance of obedience offered to God, must shine in the Saints, which as necessarie in al professorus of gods word, is ioyned with the hearing ther­of. Our Sauiour Christ ioyning the hearing and doing of Mat. 7. the word together, saith; That he that heareth the word & doeth it, is like to a wise man, which buildeth his house on a rocke. And shewing whom he accounteth for his bre­thren, and his mother, he saith; That they are his brethern Luke 8. and mother, not which heare onely, but which heare and doe the will of God. And to the woman which said vnto Mat. 12. Luke 11. him, Happie is the wombe that bare thee, and the pappes which gaue thee suck, he replieth; Yea rather happie are they which heare the word of God, and doe it.

Finally, when he had washed his Disciples feet, mo­uing them to the imitation and following of his owne ex­ample: in conclusion of the exhortation he shutteth vp the Iohn 13. matter in this wise; If you know these things, happie are you if you doe them. To heare or know then the will of God, and not to doe his word, preuayleth nothing. This knew the holy Prophets, who therefore ioyned practise of the will, with the hearing of the word and lawe of God, as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell Reuel. 1. in the Reuelation weighing, and pronouncing them bles­sed onely which ioyne practise with hearing of the worde, breaketh out, and crieth; Blessed is he that readeth, and they that heare the words of this prophesie, & keep those things which are written therein. Agreeable to which do­ctrine, the Apostle in this place admonisheth the Saintes in these wordes; Be you doers of the worde, not hearers onely.

Reaſons. Of which admonition two are the reasons. The first is from detriment and hurt: They that heare onely, and doe not the word also, are hurtefull to themselues, for they deceiue themselues in a vayne perswasion, and thereby hurte themselues to their owne iuster condem­nation.

Men thinke themselues highly in the fauor of God, and perswade themselues that they doe GOD good and sufficiēt seruice, and haue performed the dueties of chri­stians in conuenient measure, when they are content to hearken and listen to the word of God, albeit they neuer endeuour thereby to leade their liues, neither to reforme their manners thereunto. But this being nothing so, they greatly deceiue themselues, and procure iuster condemnation against themselues from God. For hovv much more mē knovv by hearing, so much more do they enhaunce their iudgements, & increase their punishment, if they vvalk not according to their knovvledge. Our Sa­uiour Christ protesteth, that that seruant vvhich knovveth Luke 12. the vvill of his master, and doeth it not, should be bea­ten vvith many stripes.

This Apostle witnesseth, that it is a double sinne to a man to know what to doe aright, and not to do it, he that knoweth how to doe aright, and doeth it not: to him it is sinne; not sinne simply, but sinne with aduantage. Where­unto Iames. 4. Saint Augustine, writing to Athanasius, subscribeth, Epist. 144. By Gods word and lawe man sinneth so much the more, how much the more by the word he knoweth that to bee sinne which he committeth. Saint Chrysostome thereunto Homil. 12. Popes Anty. agreeth, who to the people of Antioch writeth in this mā ­ner against their vsuall swearing, whereof they had often heard, yet were not amended: the oftner men heare, the more they offend, & the more they encrease their punish­ment, if they reforme not that whereof they haue heard so often.

Theophilact to the like sence soundeth vpon the words vpon Luk. 12. Cap. of our Sauiour, How much the more hee knoweth which sinneth, so much the greater punishment he procureth to himselfe. Saint Ambrose in like manner (citing the wordes of Christ, in the seuenth Chapter of Saint Mathew his go­spell, 1. Offic. c. 26. Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doeth the things which I say) concludeth thereupon, For I knowe not whether the studie of knowledge without practise and deedes, doe not more inwrap vs: no doubt then our know ledge, without obedience, doeth inwrap and intangle vs in her iudgements.

The more often the Israelites heard the voice of their Jerom. 5. & 6. Esay. 42. &c. Prophets, the more inexcusable were they when they did not obey them: the more our Sauiour and his Disciples preached to Cities and people, the more they denounce Iohn. 15. Mat. 11. punishment; vvhen they hearing, would not doe thereaf­ter. The more knowledge men haue, the more they de­ceiue themselues, if they doe not thereafter. The more men and women know, (as many very carefully in shewe heare such as they lust, and to whom they in the vanitie of their humors are addicted) the more iust condemnatiō they procure to themselues, and the heauier wrath of god they heape and treasure vp against themselues, and they [Page 71] doe not that which they knowe by hearing. Whereof to aduise men, the Apostle geueth vs this worthy admo­nition; Be ye doers of the word, not hearers onely, decei­uing your selues.

This lesson must we heare, this counsell must wee follow; this doctrine must wee embrace; who bosting that we haue hard two or three sermons this day, or that day, for all that, we neither diminish ought of our pride in flaūting ruffs; in curious cuffes; in coloured starche, or o­ther our vanities: Nether haue we left our boiling malice, our swelling hatred, our cursed couetousnes, our fleshly pleasure; neither abate we any thing of our vvanton ban­quets, our riotuous feastes, our sumptuous tables: neither stay vve our bribed hāds, our slaunderons mouthes, our blasphemous tongues, our lying lips: neither withhold we our selues from pestilent vsurie, cruell oppression, violent extortion, fraudulent dealing with our brethren: neither finally, doe we amend those enormities, iniquities, sinnes, and blemishes of our liues, whereof we haue beene admo­nished: and thus to our iuster condemnation, flattering our selues with bare hearing, we deceiue our selues.

Seing then the knovvledge vve haue by hearing the vvord, vvithout practise of vertue, and studie of good vvorks, encreaseth our iudgemēts; and in contenting our selues vvith hearing only, vvithout the doing of Gods vvill reueled, vve deceaue our selues to our greater con­demnation. Let this reason moue vs to bee doers of the vvord, and stirre vs vp to embrace the doctrine of the A­postle, be you doers of the vvord not hearers only, decea­uing yourselues.

The hearing of our time is in many marueylous, the knoledge of the cōmon people is great, & hath not been the like in any former generatiō in this our Countrie and Nation: their vnderstanding in the Scriptures is such, as that many of the Laitie and people, can talke with glorie; reason with feruencie; dispute with a grace of the Scrip­tures of God: whose hearts notwithstanding, are puft vp with pride, whose mindes are set on mischiefe, whose feet [Page] are swift to shedde innocent bloud: whose handes are full of briberies: whose heads are occupied about coue­tous desires: whose liues are stained with vsurie and op­pressions, whose bodies are wearied and wasted with plea­sures, choaked with the cares, enticed with the delightes, carried away with the vanities, rauished with the inordi­nate desires of this wicked world: hearing the sound of the word in their eares, but admitting not the sence in their hearts: are greatly and grosly deceiued, like the Atheni­ans, who could talk much of vertue, but practised nothing thereof, whom Pantolidas the Ambassador hearing dispute Partolidas. of vertue, and being demaunded how their speaches plea­sed him, answered; Their talke was good, and deserued praise: but this was to be lamented, that speaking so well, they would not reforme their liues according to vertue. So our knowledge, and talking of the Scriptures, of vices to be remoued, and vertue to be embraced, is worthy praise: but this is greatly to be lamented, that we, talking so well, doe walke so wickedly. Herein if we runne on still, and so continue, we enhaunce our punishment, encrease our iudgement, enlarge our condemnation: Wherefore we must not be hearers onely, but doers also, of the worde of God, as the Apostle here admonisheth.

The next and second reason vvhy vve must be doers 2. Reason. of the lavve, not heaers only: is dravven from the vse of Gods vvord; vvhich is to reforme in vs those things that are amisse: this profit and vse vve loose, vvhē we heare the vvord only and doe not thereafter: this vse of Gods lavve and vvord Moises commendeth vnto princes and people: Deut. 7 vvho exhorting the King continually to reade and medi­tate in the lavve: shevveth him for vvhat end he should so doe, to learne to feare the Lord, and not to heare and knovve alone, but to keepe his commaundements. This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people, that they might learne to doe Deut. 31. Psal. 119. and keepe the ordinances and the vvords of the lavve of God prescribed. Dauid disputing of the vse and end of the lavve, maketh it the reformer of our manners, the directer [Page 72] of our pathes, the line and leuell of our life, and the guide of our waies to godlines. Saint Paul affirmeth that all scripture is inspired from aboue: and is profitable to teach 2. Tim. 3. such as are ignorant to conuince such as are repugnant: to correct such as erre and wander in conuersation: to in­structe in righteousnes, wherefore? to what end: to what vse? to what purpose? euen that thereby the man of God may be absolute & perfect to euery good worke. Perfec­tiō in righteousnes, holy conuersation in life, is the vse of the law and word of God.

As therefore the chiefe ende of sciences, and hu­maine artes, is not knowledge, but action; that when a thing is learned, it may be put in vre and practise: And as the vse and ende of morall philosophie, is not to knowe only, but to practise also: whereunto they are vnfit which lacke experience to practise (as Aristotle teacheth) so the 1. lib. Ethic. c. 3. vse of Gods word, which is the arte of all artes, and that di­uine philosophie, which neither Thalis, nor Pythagoras, Socratet, nor Plato, Zeno nor Aristotle, neither any other of the learned heathen haue deuised and inuēted: but which we haue receiued from God himselfe, is not meere know­ledge, to wote what to doe, but practise of obedience, that we may so doe in action, as by hearing the word we haue learned. This vse and end men then lose, when they con­tent themselues with hearing onely.

Which thing the Apostle here proueth by a fit simi­litude, wherein he compareth the word of God to a glasse. As the chiefe vse of the glasse is not to see our faces only, but to correct our faults, that there be no blemish or de­formitie therein: so the word of God hath this vse, not to shew our selues only, but to reforme our enormities, that there remaine no iniquitie in vs.

The word of God may well be compared to a glasse, The word like a glasse. Three speciall properties are in a glasse, wherby the word is resembled vnto it.

1 A glasse sheweth the perfecte forme of our faces, with all the deformities and blemishes therein, to correct them if they may be corrected: So the lawe and worde of [Page] God, sheweth the perfect face and fashion of sinne in vs; that so farre forth as natural infimitie permitteth, all ble­mishes may be amended; for which cause Saint Paul saith, that thereby we come to see sinne: and by the lawe haue knowledge thereof: because by the lawe is the knowledge of sinne, that then being knowen, we might by grace re­forme Rom. 3. & it.

2 The glasse sheweth their owne faces which looke thereinto, and not the faces of others, that they might be carefull to wipe away their owne blemish and dyrty spots, and not be curious in clearing of others: So the lawe sheweth euery one that loketh thereinto, his owne sinnes cheifely, not the sinnes of his brethren: so much that eue­rie one should be carefull of his owne life, and not be too curious in the liues of others. Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of Psal. 14. Psal. 25. Psal. 86 & God, that he him selfe might walke therein, and be refor­med: as in his psalmes many waies it appeareth: and the Apostle exhorting all men to make triall of themselues by the word, not only at the receauing of Sacraments, but o­therwise 1. Cor. 11▪ by the ministerie of the word, for the proofe of their faith, woulde not haue them as busie in the liues of others, but as carefull of their owne; to mend themselues; Let euerie one examine him selfe, and so let him eate of this bread, and drinke of this cup: And againe: proue your 2. Cor. 13. selues whether you are in faith, examine your selues: know you not that Christ dwelleth in you, except ye be repro­bates? the word must teach vs to see our selues, and our owne infirmities, and endeuour to reforme our owne ble­mishes of sinne, and not to be curious in them, searching into the liues of others, before our owne be throughly reformed.

3 The glasse sheweth vs our blemishes, which seene, we hate, and with mislike, wipe them away: so the worde of God sheweth vs the deformitie of sinne: which sinne must be hated of vs: thus Gods word taught Dauid to hate his owne waies: and Marie Magdalen to loth here former life. This maketh the Saints of God to hare the very gar­ments [Page 73] defiled with the flesh, and conceyue mislike a­gainst those sinnes, wherevnto in times past, they were gi­uen. These things being so, the Apostle compareth the word of God to a glasse.

Of which comparison there are two partes or mem­bers. 1 They which looke into the worde of God with­out endeuour, or yet desire to reforme their liues there­by: are like such as looke into a glasse to see themselues, but not to reforme their faults, or blemishes of life: as soone as they are gone, they forget what fashion they were of: thus their peering, pooring, and peeping into the glasse, profiteth nothing: as good neuer a whit, as neuer the better. The looking or hearing of hypocrites, is like the vaine looking into glasses of fooles. Fooles looke into glasses to see themselues, but not to correct any thing a­misse in them: so hypocrites heare the worde of God, and looke into his will to see it, but not to correct their maners thereby. Fooles looking into glasses, with perswa­sion of themselues that they are faire, when they are de­formed: come therehence as wise as they went: and hy­pocrites thinking themselues righteous, when they are wicked, come as wise from a Sermon, as they went thi­ther. As fooles looking into glasses, see not that there­in, that which is indeede the right side, is the left, and the left the right: and so thinke all is well: So hypocrites, seeing not by the worde their disordered liues, that all things are topsie turuie in them: perswade themselues all is well inough, and so are not profited. As fooles looking into glasses, thinke they see a face in deede, when they see but the reflexe or turning backe of a face: therefore they coll, they kisse, they fall in loue of­tentimes with the face seene in the glasse, as Nareissus did with his owne face, when he behelde himselfe in the water: so hypocrites thinke their counterfeite ho [...]y­nesse to bee true holinesse: wherefore they embrace it, they brooke it, they delight therein: they loue it, as if it were sincere and perfect integritie. And thus they may bee compared vnto fooles looking into glasses, [Page] who heare the worde, awd looke into the law, being care­lesse to obey it.

The other part of this similitude is: who so loo­keth into the perfect law of libertie, hee not being a for­getfull hearer, but a doer of the worde, shall be blessed in his deede.

In which member we see the lawe is called perfect, and a perfect law of libertie,

1 Perfect, which addition Dauid also giueth vnto the law: The law of the Lord is perfect, conuerting the soule: Psal. 19. therefore so called, because whatsoeuer appertaineth to faith and godlinesse, is therein aboundantly set downe and deliuered: so that neither in doctrine, neither in ma­ners, we ought to seek for any other thing whatsoeuer. S, John entreating of the perfection of the newe lawe which is the Gospell, confesseth that therein all things which Iohn 20. our Sauiour did, were not written: yet sufficient things to be written, which men beleeuing, might thereby liue: wherefore he saith, Many other signes and tokens did Ie­sus in the presence of his Disciples, which are not writ­ten in this booke: but these things are written, that yee might beleeue that Iesus is Christ, the sonne of God: and that in beleeuing, ye might haue life through his name. Saint Paul writeth that he kept not backe any thing from the Church of Ephesus, but hath shewed them all the Acts 20. counsels of God. Tertulian crieth out, that that Church is happie, to which the Apostles haue powred out all the Tertulian. doctrine of God, euen with their owne bloud. Our Sa­uiour promiseth the Church a Comforter, which should Iohn 16. bring them into all truth. What truth is it, that the ho­ly Ghost did not teach the Church? But yet, least wee should thinke there were other truthes, beside such as were preached by Christ, and penned by the Euangelists; it is added, that that Comforter should teach them whatsoeuer Christ had taught them before. Wherein was enough to saluation, as Iohn witnesseth. Saint Paul shew­eth the excellencie of the worde of God, and how perfect it is in all poynts, affirmeth that all Scripture is inspi­red 1. Tim. 3. [Page 74] from aboue, and is profitable to teach, to improue, to correct, to instruct in righteousnesse: that the man of God might be perfect, instructed to euerie good worke. Vnto this truth the fathers reuerendly subscribe. Saint Tract. 49. vpon Iohn. Augustine sayeth, that where as Christ had done manie things, which were not written, yet such things were cho­sen to bee written, which the writers thought suffici­ent for the saluation of them which beleeued. Saint Ci­rill Lib. 12. vpon Iohn. hath almost the same wordes: All things that were done by Christ, were not written, but those things onely which seemed sufficient both to maners and to doctrine: that men shining through true faith, and good workes, might come to the heauenly kingdome by Iesus Christ our Lorde. Chrysostome vpon Matthew, not once: and Vpon Mat. 22. & 4. hom. vpon the Epistle to Titus in like manner, sheweth, that all things necessarie, are in Scripture reuealed: therefore concludeth he that they are perfect. Athanasius finally af­firmeth, that the Scriptures inspired frō aboue, is suffici­ent for instruction in all vertue. And this is true in the whole lawe of God: but most manifest in the doctrine of the Gospel.

The lawe which by Moises ministerie was giuen the people, was so perfite, that almightie God forewarned them, that they should neither adde nor diminish there­from: end howe seuerely he punished that malapert and Deut. 4. & 12. Prou. 30. sawsie boldnesse in the Israelites, which aduentured to adde any thing, either to the doctrine, or the ceremonies, so many sermons of the Prophets, the interpreters of the lawes, so many testimonies of holy Scripture: the holy sa­cred & diuine histories: our Sauiour Christ himselfe wit­nesseth most plainly. Shall we thinke more basely now of the Gospell, which is a doctrine more excellent then the [...]awe? Shall wee thinke God had lesse carefull conside­ [...]ation of his church in the daies of his son being on earth, [...]nd afterward: then he had in the time of Moises? Or shall [...]e dare to imagin the Prophets to haue left a more per­ [...]ect doctrine, then the apostles, taught by the very mouth [...]f Christ, and ledde into all truth by the holy Ghost, [Page] according to the promise. Wherefore if the lawe were perfect, so that the people durst adde thereto, or detract therefro, nothing: which who tempted, were punished: shall not the Gospel containe a most perfect doctrine, whereunto nothing may be added, from which nothing may be detracted? This the Angel acknowledged, whē in Reuel. 22. the shutting vp and concluding of the Gospel, he prote­steth that if any man adde to the wordes of that booke, God should adde the plagues in that booke written vnto him: and if any should diminish any thing therein, God would diminish and take away his name from out of the booke of life. Thereby therefore, is the perfection of the Gospel concluded. Which thing the holy Apostle here to expresse vnto vs: calleth the worde of God the per­fect law.

For this cause the Scripture hath the name of a Ca­non giuen it, and is called Canonicall, because it is the onely perfect rule, line, leuell, and square, whereby all do­ctrines, and all maners must be meet, measured, examined and prooued: as by that which is most sufficient and per­fect, which suffereth no addition nor detraction, for then the rule and measure faileth. This being true, as most true it is, not onely by the infallible worde of God, but by the manifest testimonies of the reuerend fathers: then Ambrose 3. de virgini. all inuentions, dreames, doctrines, traditions, vnwritten verities, must fall to the ground, and be condemned, as counterfet, adulterie, and sacriligious, which are not war­ranted out of the perfect law of the Gospel: as Saint Am­bros affirmeth. The Gospel here hence then is proued to be perfect.

2 As it is perfect, so is it a law of libertie: not that it bringeth men into carnall freedome, to do what they lust, 1. Pet. 2. whereunto the wicked abuse it, for a cloake of wickednesse, but because it setteth vs at libertie in our consciences, from Satan, sinne, and death, which we obtainie by Christ, Iohn 8. who freeing vs, we are free in deede. He therefore calling vs to the glorious libertie of the sonnes of God: and the Gospel preaching this libertie of conscience vnto men, [Page 75] is called the law of libertie.

3 In this law must we continue: herein must we looke continually: herein must we meditate day and night: herein must we spend our dayes. Some thinke it enough Psal. 1. to looke into this law once in their liues: Some thinke it much to looke into it once in a yeare, two, three, or se­uen: Some perswade themselues that they do God good seruice, if now and then onely, they haue a spirt, a crash, a fit at the worde, and leaue off: but our Apostle willeth vs to continue therein: often, yea alwayes to be looking in the perfect law of libertie.

4 Therein we must not be idle hearers, but doers of the worde: the promise of happinesse is not made to the hearing, but to the doing of the worde: we hearing, must do that therein we are taught: and so as good ground bring forth fruits with pacience.

5 This if we do, we shall be blessed in our deed: not that our deedes do make vs blessed; but because studie and endeuour to do well, is a qualitie of such as shall be blessed. And this blessednesse is giuen as a free gift and reward from God, to such as walke in holinesse of life: which life, is not the cause of our reigning with God in eternall blessednesse: but the way to the kingdome, saith Saint Bernard: neither are our good workes efficient and Bernard. vpon 1. Psal. proper causes of saluation and happinesse: but ornaments of our faith, as Saint Ambrose writeth. But of this more was spoken. 1. Iames 12.

Here it may be obiected, that in as much as happi­nesse is promised to our workes in Scripture: therefore our workes purchase this happinesse. Dauid pronounceth Psal. 1. Psal. 41. 119. 8. Luke 11. Reuel. 1. him blessed, which walketh not in the connsaile, neither standeth in the way of sinners: him blessed also, who con­sidereth the poore and needie: those that are vndefiled in the way: such as feare God and walke in his wayes. Our Sauiour counteth them blessed, which heare the worde, and do it: the Angel, those which heare the words of that prophecie, and fulfill them. The Apostle here, those which looke into the law of libertie, and continue therein, being [Page] not idle hearers, but doers of the worde.

I answere that herehence if followeth not, that men deserue by their works this happinesse: but first, these pla­ces entreate not of the cause why men are blessed, but of their qualitie who shall be blessed: euen such as do these things. Secondly, such things are vnderstoode of their workes, who by faith are iustified, accepted, and blessed: in whom the blessednesse of their workes doth followe the blessednesse of their faith: as the effect, the cause: e­uen as ciuill righteousnesse, or righteousnesse by workes, whereby the fairh of our heart is knowen to men: doth follow righteousnesse by faith, which is before God. Thirdly, rewards are promised to works, of grace, and not of dutie: so that no man by workes can chalenge happi­nesse vnto himselfe: which, as also eternal life, is the meere gift of God, through Iesus Christ. Rom. 6.

This part of the Apostles comparison is, that who so looketh into the law of God with carefulnesse to liue thereafter, shall be blessed in his deed. Wherefore as So­crates the great Philosopher exhorted all men, but speci­ally yong men, alwayes to looke into their glasses: that if they were beautifull, they should behaue themselues accordingly: if deformed, they should then hide and co­uer their deformities, by vertue and learning: so ought all Christians, men and women, to looke continually in­to this glasse of Gods worde: that if they be alreadie beau­tified by the graces of God, they may walke worthy their Ephes. 4. Philip. 1. 2. Tim. 1. glorious calling, in true holinesse and righteousnesse: if they be deformed through sinne: they may learne there­by to couer and correct their deformities of sinne, by true obedience vnto the Gospel: that they continuing in ver­tue, may be blessed in their deeds, not for their owne me­rits, but of the mercie of God: to whom with the sonne, and the holy ghost, be all praises, dominion, and maie [...]tie, now and for euermore. Amen.

Iames Chap. 1. verses 26. 27. Sermon 8.

The thirde admonition of the Apostle, is touching 3. Admonition the restraint and moderation of the tongue: wherein he teacheth vs, that the worde of truth whereby we are re­generate and begotten through the will of God: prescri­beth vnto vs, not onely a rule of doing well, but of spea­king well also. Wherefore the holy and vnfaigned pro­fessours of this worde, must endeuour thereby, not onely to reforme their actions, but also to restraine their spea­ches, and moderate their tongues, that they fall not in­to those vices whereunto the godlesse tongue is gi­uen: therefore, sayeth he, if any man among you seeme religious, and refrayneth not his tongue, but de­ceyueth his owne heart: this mans religion is in vaine.

This admonition teacheth, that the law of God be­ing Psal. 119. a lanterne vnto our feete, and a light vnto our paths: and a thing diuinely inspired from aboue, to make a man perfect in righteousnesse, and absolute to euerie good worke: doth not onely restraine the vnbrideled ac­tions of men, but also refraineth and holdeth backe the 2. Tim. 3; disordered speaches of their mouthes: that both in action and communication, they may be holy vnto the Lorde. For this cause haue we many exhortations in the sacred Scriptures of God, to moderate our tongues, and to re­straine them. In stead of many, it may suffice, which the holie Prophet and Prince of Israel teacheth vs: If any Psal. 34. man loue long life, and would see happie dayes, let him refraine his tongue from euill, and his lips they speake no guile. Hereof wee haue heard more, verse 19. before, and shall heare more 3. chapter, from 2. verse, to 13. verse thereof.

Reaſons. The reasons hereof are two. 1 it causeth errour in our liues, and hurt vnto our selues, when wee are giuen to babling and prating: thereby our hearts are deceyued, and our selues indangered. For great hurt commeth vnto men for want of moderation and gouernement of their tongues. Solomon setting downe the inconueni­ence of not refraining the tongue, affirmeth that life Prou. 18. [Page 77] and death are therein, and they that loue, it should eat the fruite thereof: shewing how dangerous a thing it is to be loose: which who is, is subiect to great daunger. Therfore Aristotle the Philosopher, and heathen, sending Calisthenes the Philosopher to Alexander the great, king of Macedo­nia: Aristotle. oftentimes admonished and commaunded him to speake more rarely, and most pleasantly to the King, be­cause he carried life and death in his tongue. The which the wiseman foreseeing, saith; He that keepeth his mouth Pro. 21. and his tongue, keepeth his soule from trouble. And in another place, comparing a man (whose tongue is vnbri­deled) to a City vnwalled, affirmeth; As a citie lying open, Pro. 25. and vncompassed with walles: euen so is a man that can­not refraine his tongue.

Which when holy Dauid rightly weyed, and aduised­ly Psal. 141. considered, he praieth the Lord to set a watch before his mouth, and to keep the dore of his lippes. And the sonne of Sirach to the like purpose crieth out; Who shall Ecclus. 22. set a watch before my mouth, and a seale of wisdome be­fore my lips, that I fall not sodenly by them, and that my tongue destroy me not. Thus men thinking themselues to haue an absolute libertie to prate and prattle what they lust, without hurt or danger: by their saucie pratling and brabling, by the euill of their tongues, they greatly endan­ger themselues, and so deceiue their owne hearts. Neither that onely, but by much talke they thinke to attain to the opinion of wisdome with men, who onely speaking, would be thought to haue all knowledge: but hereby they shewe their greater follie, and so deceiue their owne hearts.

The wise man shewing that it is great follie not to bridle and moderate the tongue, saith; That the voice of a foole is in the multitude of words: and elswhere to like Eccles. 5. purpose, A wise man concealeth knowledge, but the harts of fooles publish foolishnes. The same writeth, that wise Pro. 12. men vse fewe words: then it followeth, that such as vse many words are fooles: Wherefore, when by much tal­king Pro. 17. we thinke to obteine opinion of wisdome, then most of all we descrie our owne follie, and thereby we deceiue [Page] our own hearts, and therefore we ought to refraine our tongues.

Finally, we thinke our tongues to be geuen vs to prattle at our owne pleasures, but they are geuen as in­struments to set foorth the mightie and manifolde power of God, his miracles and wonderous works which he doth towards the children of men: abusing then our toungs at our own pleasure, we deceue our own harts. Seeing there­fore, by not moderating our tongues, we thus deceiue our selues, and our owne hearts: we ought with all carefulnes to bridle & moderate our tongues by the word of trueth.

As not moderating our tongues, we deceiue our own hearts, so we descrie our hypoctisie, we corrupt and defile our religiō, and make it vaine before God: therfore ought we to moderate, and refraine our tongues: whose speach is not good, their religion cannot be acceptable. Where­fore vnlesse we refraine our tongues, our religion is fru­strate, and in vaine.

Now the euils and faults of our tongues, frō which they not refrained, deceiue our heartes, and make our religion vaine, are sundrie.

1 Vaine talke, idle, friuolous, seruing to no profit, to no purpose, prating and pratling where there is no neede: Mat. 12. for which we shall geue account to God, as Christ witnes­seth; protesting, that we shall geue accounts vnto GOD Ephes. 5. for euery vaine and idle word proceeding from vs. Saint Paul exhorteth the Saints to put from them all vaine and foolish talke, as a thing not becomming them. From this euill if we refrain not our tongues, our religion is in vain. For if any man among you seem religious, and refraineth not from this: this mans religion is in vaine.

2 Another euil to be restrained in men, is, when we talk of god, of his word, of his law & religion: not desirous to reforme our liues according vnto his cōmandements. This is a great euil, and point of halting hypocrifie, wher­by our religion is frustrate and in vaine. For to talke of Gods word, and not to walke in his will, profiteth or pre­uayleth nothing to religion: therefore almighty GOD [Page 78] shewing their religion to be but in vaine, which talked of him in their mouthes, but folowed him not in their harts, crieth out; This people draweth neare vnto me with their lips, but their hearts are farre from me, worshipping me in vaine, teaching doctrines, precepts of men,

Dauid in Gods person, telling the hypocrites that their talking of his couenants was in vaine, in as much as Psal. 50. they would not be reformed in their conuersations, saith; What hast thou to doe to declare my ordinances, and to take my couenants in thy mouth: seeing thou hatest to be reformed, and castest my words behind thee. Our bles­sed Sauiour intimateth and witnesseth vnto men, that to Mat. 7. call vpon him in their wordes, maketh them but hypo­crites: and sheweth their religion to be vaine, when they doe not that which he commaundeth: therefore he saith; that not euery one that saith vnto him, Lord, Lord, shall therefore enter into his kingdome, but such as did the will of his father.

Finally, Saint Paul accounting their religion as 1. Tit. vaine, which talke of God in their mouthes, but obey him not in their deedes, condemneth them as hypocrites, who say they know God in word, but deny him in deedes: be­ing abhominable, disobedient, and to euery good worke reprobate. From this vanitie and foolish prating if wee refraine not our tongues, though we seeme neuer so reli­gious, yet deceaue wee our selues, and our religion is in vaine. And yet this is our religion in these daies, consi­sting in lip-labour, and talking of God and his comman­dements: but not liuing according as in his lawes he chargeth vs: and therefore are we not better then very hypo­crites. For if any man among vs seem religious, & refrai­neth not his tongue from this vanity also, surely this mans religion is in vaine.

3 As from these euils our tongues must be refray­ned: so from rash iudgement of our brethren, when vpon surmised suspitions we condemne them: for this also ma­keth Mat. 9. our religion vaine. Therefore our Sauiour, to re­moue it farre from the Saints, his Church, forewarneth [Page] them not to iudge, least they be iudged: not to condēne least they be condemned. To whom the Apostle agreeth; Iudge nothing before the time, vntill the Lord come, who 1. Cor. 4. shall lighten things that are in darkenes, and make the counsels of the heart manifest.

In which kinde they sinne, which by euentes iudge and condemne their brethren: accounting them for most wicked, vppon whom the hand of the Lords chastisement lighteth. The wicked iudged Christ condemned of God, Isai 53. Wisd. 3, & 5. chap. Job. 4. Psal. 41. 8. because he was chastened of the Father. The vngodly condemned the Saints for despised, because they were subiect to affliction in the world. The frends of Job iudged Iob wicked, because hee was so many waies plagued of God. The people condemned the Galileans, & those vpō whom the tower of Siloe fell, for great sinners: because of Luke 13. Acts 28. the heauy hand of God vpon them: whose iudgement our Sauiour condēneth. The Barbarians at Melta, now called Malta, seing a viper spring out of the fire, & light & hang on Pauls hand, iudged him a murtherer, because of the sight of the viper, which they thought to haue been sent of God, as against a murtherer of men: or some most wic­ked person.

Of this euill they are also guiltie, who with their mouth [...] condemne, & iudge others vpon external shew, & outward tokēs. Such as condēne those for hypocrites, who stoupe in their going: those for arrogant and proud, which goe vpright: those for solemne, which are addicted to silence: those for wanton, and light of life: which are pleasant in talke: those that are spary in their liues, for misers: such as are comely apparrelled, for lasciuious: as his aduersaries did iudge Gneus Pompeius for effeminate, because he scratched his head with one finger: and the Romans iudged Fabius for slouthfull, because in al things he lingered and delaied on, till by his lingering he had preserued the weale publike. Such as familiarly apply thē ­selues to men, they iudge as flatterers: whom they see graue, they condēne for Stoicall: those that bear iniuries, they hold as malicious dissēblers: they which in case re­sist, [Page 79] authours of seditiō, raisers of tragicall disturbance in common weales: whom they see religious aboue others, thē they haue as superstitious: such as are not come on so farre as themselues, they iudge as temporizers and car­nall professours. This euill of tongue must be restrained, otherwise, wee iudging after outward appearance, which Christ forbiddeth, chalenge that to our selues, which is Iohn 7. John 5. 2. Cor. 5. James 4. proper to Christ, to whom all iudgement is committed: Finally condemning and iudging the law, which we doe when we iudge our brethren, and in so doing are not do­ers of the law but iudges: we make our religiō vaine; so if any man seeme religious, and refraineth not his tongue from rashly iudging the brethren, this mans religion is in vaine.

4 Another euill is flatterie, a speach and report of false and vaine praise geuen to a man: when we speake things that are false, to please men, & feed their humors: when we say what they say, & deny what they deny: when to sooth men vp, we call day, night; light, darkenes: sweet, sower: good, euill: And cōtrariwise, I say whether in man­ners or in doctrine: this is an euill of the tōgue, frō which who so refraineth not, his religion is vaine. Such are Pa­rasites and flatterers, whose mouthes are instruments of false praise. Such are false Prophets, false teachers, false pastors, which for feare of men, or for their fauour, either suppresse the trueth, and speake it not: or els conceiue lies, and vtter them. This is pernitious in the Church, and in the Commonweale: in societies and in priuate families: in all states and degrees of men: into whose handes it is more dangerous to fall, then into the handes of Rauens, as Diogenes affirmeth. For Rauens eate mens bodies dead, but flatterers deuoure them, and feede on them liuing. Wherefore, as of wilde beastes tyrantes are worst: so of tame beastes, flatterers. Which thing is so odious vnto God, who is the God of trueth, as that they which flatter in their lippes, make their religion vaine before him. Wherefore if any man among you seem religious, and re­fraineth [Page] not his tongue from flattering also, this mans re­ligion is in vaine.

5 Dissimulatiō, whē we pretend one thing in our words and speaches, and haue another thing in our heartes: whether it be to God, as hypocrites: or to men, as coun­terfets, maketh also our religion vaine. Vaine therefore was the religion of the Israelites, who promised their Exod. 19 Psal. 8 Iosua 24 Psal. 12 Mat. 22 faithfull seruice vnto God, yet their heartes were turned after wicked waies, starting aside like a broaken bowe: the religion of Saul, and those wicked ones which dissem­bled with Dauid: the religion of the Pharisies and Hero­dians, which glosed with Christ in the gospell, the religi­on of euery man and woman, which hath one thing rea­die in mouth, another couered in their hearts, and so dis­semble in their false tongues, is in vaine, and odious be­fore GOD: for if any man seeme religious, and refray­neth not his tongue from this euill also, this mans religi­on is in vaine.

6 The sixt euill from which we must refraine, is ly­eng: which is a false signification of speach or voice, with intention to deceiue. This God to abandon from his people, willed them they shoulde not lie one to another. Which the Prophet expounding, exhorteth the people Leuit. 25 Zach. 8. Ephes. 4. to speake the trueth one vnto another, and not to lie. The Apostle remouing all the workes of the old man, corrup­ted with deceaueable lustes of the fleshe, from the true professors of religion, and such as were regenerate by the gospell, whose religion it marreth, exhorteth in this wife: Wherefore put away all lying from you, and speake the trueth one to another, for you are members one of ano­ther.

This euil reigneth in the tongues of many, euen professing religion, and the Gospell: whose houses are vpholden, whose riches are increased, whose families are mainteyned, whose children are aduaunced, whose sonnes are made Gentlemen by the lies their fathers and their seruants, in their shoppes, in their warehouses, and [Page 80] in other places haue made for aduauntage. But haue we thus learned Christ? Is not all our profession and re­ligion in vaine, by the falshood of our tongues? that wee may also with the Apostle conclude, that if any man or woman among vs seeme religious, deuout and holy, yet refraineth not his tongue from lies, but vseth deceit in his lips, euen this mans religion is in vaine, as the Apostle auoucheth.

7 The next euill which corrupteth our religion, and maketh it vaine before God, is filthie speach, where­by not onely our liues are descried to be euill: but our hearts to be wicked, and our religion counterfette. This I would men professing godlines, would remember, whose mouthes are open oftentimes to great filthinesse, as if thereby their religion were not defiled.

But as Diogenes seeing a faire yong man speaking fil­thily: said, art thou not ashamed to dravve a leaden svvorde out of an yuiry scabberd: so may vvee say to such as vvhose profession is fayre, but their communication filthy: are you not ashamed to dravve such filthinesse ou [...] of so holy and precious a calling? and against them also conclude vvith this Apostle: if any man among you seem religious, and here from refraineth not his tongue, this mans religion is vaine.

8 Another is slaunder: vvhereof chapt. 4. verse 11.

9 Another cursing and execration: chapt. 3. v. 9. & 1. Pet. 3. v. 9.

10 A tenth euill is blasphemy and svvearing spoken of chapt. 5. verse 12. Of all these and euery one of them, vvith such like may vvee vvorthily say vvith the Apostle: if any man among you seeme religious, and refraineth not his tongue from these, but deceiueth his ovvne harte this mans religion is in vaine.

Which thing being true, how many men and womens religiō is now in vaine, seeing so many haue their tōgues bent, and their mouthes prepared to al vanitie of speech, all counterfetting with God, all rashnes of iudgement, al [Page] flatterie of wordes, all dissimulation with men, all lying to their brethren, all filthines of talke, all slaunderous re­proach, all cursed execration, all blasphemie and vaine swearing: But let vs which feare God, know, that the word of God prescribeth rules vnto our tongues, and teacheth to refraine our lips from all those euils, whereby our re­ligion may be defiled: and let vs euermore holde fast this exhortation of Saint Iames, If any man among you seeme religious, and refraineth not his tongue, but deceiueth his owne heart, this mans religion is in vaine.

Which place forbiddeth not telling of a trueth, re­prouing of sinne, reforming of the wickednes, cōfessiō of faith, defence of iustice, admonishing our brethren, coun­selling our neighbours, instructing the ignorant, comfor­ting the feeble minded, or such like dueties of loue, per­fourmed by speach and talke in men: But those and like vices mentioned before, are here reproued, whereunto who is addicted, is an hypocrite, and his religion is vaine and vnprofitable before God. And this is the summe of this exhortation.

The fourth and last admonition, is touching the true seruice of God, and pure religion: Wherein he describeth 4. Admo­nition. certaine effects or properties of that part of religiō which most condemneth hypocrites. For many bearing a coun­tenance of religion: yet neither shewe foorth the fruites of loue vnto others, neither are they pure and holy in thē selues, wherefore worthely to be condemned as hypo­crits.

Which thing the Apostle here concludeth: Pure re­ligion, and vndefiled before God the Father, is this: To visite the fatherlesse and widowes in their aduersitie, and to keepe our selues vnspotted of the world: as if he would say; Many make fare as they were religious: many sette a face on it as if they were deuout: many prerend that they performe seruice vnto God, yet doe they neither walke in charitie to the poor-ward, neither in innocēcy towards themselues, therfore they are but halting hypocrites, and counterfette Christians: for this is onely true religion [Page 81] before God, to visite the fatherles, and widowes, in their aduersitie, and to keepe a mans selfe vnspotted of the world.

If wee will describe religion by her properties and effects, howe it is iudged of men, it consisteth in two things. 1 Charitie to the poore, 2 Innocencie and puritie of our owne liues: so that all that, is but su­perstition, and dissimulation, hypocrisie: which is not te­stified by these two. For which cause the holy Prophets, the blessed Apostles, our Sauiour Christ him selfe, hath condemned that Religion for vaine and coun­terfeite, which hath beene voyde of charitie and in­nocencie,

Now that the Apostle sayeth pure Religion, and vndefiled before God the Father, is this: it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues, and with others in the worlde, but not with GOD: and a Religion al­lowed and appooued with GOD, though not with the worlde: and this Religion is the Religion which the Saints must professe: and the true Religion of God: 1. Voca [...]. Gen. c. 3. without which all other Religion is superstition, idola­trie and hypocrisie. For without the seruice of the true God, (the Religion wherein hee delighteth) euen that which seemeth vertuous and good, is sinne: neither can any man please God, without God himselfe, saith saint Ambrose. For which cause our Sauiour Christ condem­ned Luke 16. the glorious appearaunce of Religion, because it was not accepted before GOD, neither agreeing thereunto, but in hypocrisie in the Pharisies: you are they which iustifie your selues before men, but God knoweth your hearts: for that which is highly esteemed among men, is abhominable before GOD. Let there­fore hypocrites please themselues as much as they will: yet is not their Religion the true Religion of God: Wherefore to put a difference betwixt Gods true Religion, and the Religion which pleaseth our selues, and others, the Apostle sayeth: Pure Religion and vn­defiled [Page] before God, euen the father, is this.

Of this pure religion there are two properties, Charitie, 1. propertie or effect of re­ligion. 1 Charitie: therein he maketh mention but of one ef­fect, or worke of mercie, visiting: vnderstanding not­withstanding, euerie worke, effect, or duetie of loue or mercie, by the figure most vsuall in Scripture, whereby a part is taken for the wholy: as visiting for all the workes of mercie. Senechdoche.

In like maner, he specifieth and mencioneth two per­sons, the fatherlesse and widowes: meaning thereby all those our brethren and sisters, which stand in need of our helpe, and are to be succoured. Specially the fatherlesse, and widowes, of whom God seemeth to haue the grea­ter care: because they are most oppressed, despised, wroong, and thrust to the walles: troden downe, and kept vnder, as most destitute of ayde and helpe of men in the worlde: therefore by name commended in sun­drie paths and dueties by almightie God in the Scrip­ture. As in the lawe, Deut. 10. 18. In the Prophets. Isai 1. 17. Zach. 7. 9. and 10. verse. Ierem. 22. 3, the Apostle in this place.

Of whom not onely himselfe taketh speciall care, as the princely Prophet recordeth: He (that is God) is the father of the fatherlesse, and iudge of the widowes, Psal. 68. euen GOD in his holy Temple: and elsewhere: the Lorde keepeth the straungers, hee releeueth the father­lesse Psal. 146. and widowes: but hee ouerthroweth the way of the wicked: but also commendeth the care and defence of them to men, sayeth Lactantius: least any man should bee stayed and holden backe with the loue of his wife and children, from sustayning death for righteousnesse, Lib. 6. insti. ca. 12. and for the faith of Christ: but with willingnesse should suffer it, knowing that he leaueth his (deare) vnto God, from whom there shall neuer aide and succour bee wan­ting, to them. So then this place commendeth vnto vs Meaning wife and children. the workes of mercie and loue, to all that neede, but specially towards the fatherlesse and widowes.

Charitie is so necessarie a propertie in religion, as [Page 82] that where it is wanting, there is not onely no true ser­uice of God, but neither any loue of God at all abiding: For the Apostle sayeth, that who so hath this worldly goodes, and seeth his brother haue neede, and shutteth 1. Iohn. 3. vp the bowels of compassion against him, the loue of God abydeth not in him.

Saint Paul exhorteth thereunto, as to a most neces­sarie 2. Cor. 8. effect of fayth, and fruit of religion, willing the Co­rinthians, that as they abounded in euerie good worke, in fayth, in worde, in knowledge, in diligence, in loue: Rom. 15. so also they should abound in charitie. VVhereof wri­ting to the Church of Rome, hee calleth it the fruite of the fayth of the Saints: Which who so euer performeth not, bereaueth himselfe not onely of the name of a Chri­stian, but of the verie nature of man, sayeth Lactantius: Lib. 6. c. 11. because it is a dutie of humanitie, to helpe in the neces­sitie and perill of man. To the excellent prayse where­of it pertaineth, that the supplie of the Saints neede, and the ministring to their want, is called a sacrifice. As Saint Paul calleth the beneuolence of the Philippians sent vn­to Philip. 4. him, by Epaphroditus their minister, a sacrifice of a sweete smelling sauour vnto GOD: and the authour to the Hebrues stirring the people thereunto, willeth Heb. 13. them to bee mindefull of ministring to the necessitie of the Saintes, because with such sacrifices GOD is pleased.

To the offring whereof, vpon the aultar of the needy brethren, many things might moue Christians, and true professours of pure and vndefiled religion.

1 That in his law and Gospel, the Lorde requireth this duetie of loue, and seruice to be done: to whom see­ing we are infinitly indetted, we herein must be obedient. Touching which duetie what commaundements haue we Leuit. 19. in the holy Scripture? Did not Almightie God charge Israel, that they should leaue the gleaning of their har­uest, and the remainder of their vintage, that the poore might thereby bee releeued? Gaue hee not to the same Deut. 15. people commaundement, that when they came into the [Page] land of their inheritance, if any of their brethren fell into pouertie, they should giue vnto him, and not bee grie­ued Isai. 58. therewith, that so they might be blessed from God? Doth not God call the hypocrites, who pretended reli­gion, to this point and propertie of seruice, and holie worshippe, to breake their bread to the hungrie: to call againe the wanderer: to cloath the naked, and not to despise their owne flesh? Doeth not our blessed Sauiour Luke 6. exhort men to this effect of religion, and therein to imi­tate the example of God? Doeth not Saint Paul per­swade men to distribute to the necessitie of the bre­thren? Rom. 12. Doth hee not desire the Church of Galatia to Gal. 6. doe good vnto all men, but specially to the housholde of faith? Doeth hee not will Timothie his scholer, to 1. Tim 6. charge the riche men of the worlde, to bee riche in good workes, and readie to distribute? Exhorteth not the Heb. 13. Apostle to the Hebrues, to communicate and distribute to the poore and needie, because thereby God is well pleased? Doe not sundrie other Scriptures sounde to the same sense and purpose? Seeing Almightie God in his lawe: the Prophets in their writings: our holie Sauiour in the Gospell: the blessed Apostles in their Epistles, haue hereunto mooued: then no doubt the verie viewe and recording of this commaundement, might mooue all such as professe pure Religion, and vndefiled before God, to this duetie of charitie.

2 Neither this onely, but also the remembrance of our frailtie and ficklenesse of our worldly condition must moue to charitie. For such as are riche to day, may be poore to morrowe: our riches are vncertaine, our state miserable, our condition variable: our selues may neede to morrowe, who to day wallow in all wealth: we may come to pouertie, which now abound in plentie: wee may bee pinched with penurie, which nowe enioy prosperitie. To the ende therefore, that we may finde mercie in miserie, let vs shewe pitie in our prosperitie: knowing this, that who so shutteth his eares to the crie of the poore, shall crie himselfe and not bee heard. [Page 83] Our Sauiour auoucheth, that with what measure wee Prou. 21. Matt. 7. meete vnto other, other shoulde meete with the same vnto as also: if we meete in a plentifull measure of mer­cie, wee shall haue plenteous mercie shewed vs a­gaine: if wee meete in a harde measure of sensles­nesse, and want of feeling our brethrens want: wee our selues shall bee vnpityed in the time of our an­guish.

This Apostle affirmeth that there should be condem­nation James 2. mercilesse, to him that sheweth no mercie. For as­suredly, whosoeuer in censuring and rashly condemning his brother: or not in relieuing and helping him in de­stresse, sheweth himselfe cruell, currish, hard hearted, and mercilesse: shall finde Almightie God, and men also, hard, seuere, mercilesse, and rough agaynst him. It is good therefore men should thinke of themselues in their brethrens persons: and recount that wee our selues in perill deserue not to bee deliuered, if in daunger wee stretch not out our helping hande to others: neither in necessitie to be pitied: if we succour not in neede such as are destressed. This frailtie and changeablenesse, who so weigheth and considereth a right: shall easily be moued to this propertie of religion, and duetie of loue, which Saint Iames commendeth.

3 That we are members each of each other, and all members of one bodie: might it not moue vs to mutuall succour? In the naturall bodie, if one part be grieued, the 1. Cor. 12. others are all disquieted: if the heele be pricked, the head stowpeth: the backe boweth: the eyes looke: the fingers feele: the handes holde, and euerie part endeuou­reth to remooue the griefe: and when our Christian brethren and sisters suffer, shall we be senselesse? When wee are full, shall wee thinke no man emptie? VVhen we are housed, shal we thinke no man to be harbourlesse? When we are clothed, shall we perswade our selues that no man then is naked? If we be whole, is no man sicke? If we be sound, is no man sore? If we be free, is no man bonde? If vvee bee vvarme, is no man colde? If vvee [Page] abound, doeth no man lacke? Shall nature teach our members, mutually to helpe one another: and shall not the bonde of spirituall incorporation, teach vs one to suffer with another, one to succour another? The Pelli­can, when hers are sicke, with her owne blood succoureth them: and shall we not helpe in their neede our needie brethren, redeemed and raunsomed with the bloud of Christ? Whome assuredly we haue not for our head, nei­ther yet are we his Saints, nor felow members of this his misticall bodie, vnlesse we bee carefull to succour them in the time of their neede.

4 If wee require example: God is rich in mercie and goodnesse, hee giueth aboundantly to all men, and reprocheth none: vvhose example our Sauiour com­mendeth vnto vs, to mooue vs thereby to the workes of mercie: Be ye mercifull, euen as your heauenly father Luke 6. is mercifull.

5 If we looke for a president, our Sauiour Christ is our patterne: who laide downe his life for vs, that wee should lay downe our liues: (much more our goodes) for the brethren. 1. Iohn 3. 16.

6 If reward may allure vs, we haue not onely there­fore promise of encrease, and multiplying our store here: as we see was performed to the widow of Sarepta, whose meale in tubbe, and oile in cruse, though there of dayly were spent, decreased not: because in destresse she relie­ued 3. Kings 17. Pro. 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 [Page 84] 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 religio [...] 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. [Page] 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 frō couetousnes, vvhich is worshipping of images: guiltlesse of murther, enuie, se­dition, [Page 85] 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 SECOND CHAP. OF S. IAMES, THE FIRST VERSE, THE NINTH SERMON.

BEfore wee come to the par­ticular discourse of these words, it may seeme conue­nient that wee both rippe vp the whole Chapter, and also see the coherēce and depen­dence thereof, with the for­mer. This Chapter, as in the table appeareth, may be deui­ded into two places. The first is against respect of persons, when the poore, being honest and godly, are neglected, contemned and disdained, in re­spect of the rich and wealthie of the worlde: which is a­gainst charitie, proceeding from a true faith, which admitteth no such respect of persons in the faith and religion of Christ. The second is concerning good works, which in the saints of god, are ioyned with faith in Iesus Christ: Whereof faith voide altogether, is vaine, dead, and fruitlesse.

The first place is from the first verse to the four­teenth: and consisteth of two particular and special brā ­ches. The first is the proposition, conteyned in the first verse. The seconde, the proofe and confirmation of the [Page] proposition. This proofe conteyneth two reasons: the first from the example of such as doe thus respect mens per­sons: wherein three things are noted. 1 The example it selfe, 2. 3. 4. verses. 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons, 5. 6. 7. verses. 3 The conclusion, 8. 9. verses.

The second reason and argument of proofe, is from the nature of the law: which law they transgresse, which haue the faith of Iesus Christ in respect of persons. And in this second reason there are also three things to be ob­serued. 1 The proposition, verse 10. 2 The confir­mation, verse 11. 3 The conclusion, verses 12. 13. And this is the summe of the first part of this Chapter.

The second part of the Chapter is touching good works, which as signes, testimonies, fruits & effects of our faith▪ are therunto to bee ioyned in the Saints of God. In which part there are three things set downe. 1 The proposition, and state of the treatise, verse 14. 2 The proofe, conteining foure reasons & arguments. The one from a similitude, 15. 16. 17. 18. Another from an absur­ditie which might grow, verse 19. 3. From Abrahams ex­ample, 20. 21. 22. 23. 4. From Rahabs example, verse 25. 3 The conclusion: which is first made, verse 24. thē againe repeated, verse 26. And this is the summe of this second part: And in these two the whole Chapter is consumed and spent.

This being the resolution of the Chapter, wee must also see how it hangeth with the former. The dependence and coherence with the former chapter then is this. Saint Iames in the first Chapter, from the 21. verse to the ende, gaue out certaine admonitions, and (as it were) exhorta­tions: which (as fruites or effects) flowed and rose out of the word of God, whereby we are regenerate: as, that we ought to receiue the word with meeknes: that we must be doers of the worde, not hearers onely: that the worde of God reformeth and brideleth our tongues and speach: that true religion, and pure seruing of God, consisteth in [Page 87] charitie and innocencie of life: These foure proposed in the first Chapter, in this place the Apostle addeth the fifth, which is concerning respect of persons, which must not be in the religion and profession of the faith of Christ: Which is from the first, to the fourteenth verse. And 6. admonition, which is touching good works to be ioyned with faith: from 14. to the end. And these hang very well with the former treatise: For if true religion, and vndefi­led before God, consist of two things, as in ver. 27. of the former Chapter appeareth, in charitie and innocencie: and respect of persons, being against charitie: and care­lesnes of doing well against innocencie: the Apostle ve­ry conueniently falleth into the discourse of these things. And thus this Chapter hangeth very well together with the other, and hath a necessarie dependence there­with.

And as religion consisteth in charitie first, then in innocencie of life: so the apostle first forewarneth of that which is contrarie to charitie and loue; namely, respect of persons. Secondly, of that which is contrary vnto inno­cencie: carelesnes of good workes, and vertue, the fruites of faith and religion.

These things being thus premised, the first place or part of this Chapter, is concerning respecte of persons, which cannot stand with Christian religion, nor charitie: 5. Admonition, And it is the fifth admonition geuen by the Apostle. In 1. part of this Chapter. which I haue noted two things. 1 The proposition. 2 The confirmation. The former of these two; that is, the pro­position, is conteined in the first verse, set down vnto you: Wherein I obserue

• Two thinges. Namely,
  • 1. The persons whom he admonisheth: the Saints, or the brethren.
  • 2. The thing whereof he admonisheth: that they haue not the faith of Christ in respect of persons.

1 The persons whom Saint Iames admonisheth here, are the brethren, to whom he geueth this attribute, and calleth them by the name of brethren: which thing hee doeth very conuemently, in as much as in the discourse he is to admonish them of a duetie of loue: whereunto they ought to be the more prompt, in that they are bre­thren: therefore saith he; My brethren.

1 Brethren in holy Scriptures are sundry waies ta­ken. 1 They are tearmed brethren which are of the stock of Adam: of whom, as of one stock and bloud, the whole world, and all mankind was made: therefore in a gene­rall acception and taking of brethren, all men in the Acts 17. whole world are brethren. Thus the poore and the riche, the noble and the base botne, the wise and the foolish, the learned and the ignorant, the master and his seruant, the Soueraigne and the Subiect, the teacher and the scholer, the Prince and the people, are brethren.

2 More narrowly and properly they are called bre­thren, who come of the same patents, who haue the same father and mother, or at the least one of them; as Cain and Abell were brethren, properly and fully: to whome Seth Gen. 4. after the death of Abell, was also brother: for they were the sonnes of Adam and Euah, the same parents. Ismael & Gen. 25. Gen. 30. & 35. Isaac hauing Abraham for their father, were brethren, though the children of diuers mothers. Iacob and Esau, being the sonnes of Isaac and Rebecca, were brethren. Io­seph and Beniamin, the two sonnes of Iacob by Rachel, were properly brethren, in as much as they had both the same father, and same mother also. And they which haue the same parents, either both, or one at the least, are called Gen. 13. naturall brethren, because they drawe their beginning, and naturall birth from one fountain, and from the same parents.

3 Besides these, after the manner of the Hebrewes, they are called brethren who come of one line and race, albeit in diuers degrees: So the Hebrewes called their cousins and kinsmen, brethren: as Abraham, to appease & stay the debate and strife betwixt his heardmen and Lots, [Page 88] his nephew, calleth Lot (his brothers sonne) brother: Let there be no strife betweene vs and our heardmen, for we are brethren.

Thus the cousins of Christ, after this phrase of the Hebrewes, are called his brethren. When our Sauiour Luke 8. Mat. 12. Christ was preaching within the house to the people, there came newes to him, that his mother and brethren stoode without, desirous to speake with him: & they which were there called his brethren, were Iames, Ioses, Simon, and Iudas the cousins of Christ, and the sonnes of Marie Cleopha, sister to the blessed virgin: as in the next place & Chapter of the Euangelist is recorded, who reporteth, Mat. 13. that the Iewes seeing the wonderfull workes and myra­cles which he did, in murmuring and disdainfull manner spake of him and his kinred, and said; Is not this the Car­penters sonne? is not his mother, Mary? are not his bre­thren, James and Ioses, Simon and Judas? These were not his naturall brethren, neither the sonnes of Mary the vir­gin, but his cousins germane, and the sonnes of Alpheus, the husbande of Mary Cleopha, the sister of the blessed vir­gin. S. John calleth Christes kinsmen, who in reproachfull John 7 manner willed him to depart from them, and to goe into Iudea, to shewe himselfe vnto his Disciples, by the name of brethren: wherefore he said; that in the feast of Taber­nacles his brethren said vnto him; Depart hence, and goe into Iudea, that thy Disciples may see the workes thou doest: calling his kinsfolke by the name of brethren, ac­cording to the speech of the Hebrewes. Iacob comming Gen. 29. to Rachell the daughter of Laban, telleth her that he was her fathers brother, and the sonne of Rebecca. Rebecca was sister to Laban, and Laban vncle to Iacob, yet when he properly speaking, should haue said; I am thy fathers ne­phewe, he saith; I am his brother: which was common to the Hebrewes. And Laban himselfe, beating a price with verse 15. Iacob what he would take to serue him, calleth Iacob bro­ther, after the same manner; though thou be my brother, yer shalt thou not serue me for nought.

Thus both in the old, and also in the new testament, [Page] the holy Ghost vsing the phrase of the Hebrewes, calleth such as are but kinsfolke, and of kinde, as cousins, by the name of brethren, vsing the word Brother, much more largely.

4 To come nearer vnto the Apostle, in the whole booke of God, both the olde, and also the new testament, they are often called brethren, which were of the same re­ligion; which serued the same true and liuing God; which were of the same profession. After which acception of brethren, the Hebrewes in the olde lawe, and the Christi­ans vnder the Gospell, are brethren. Moses therefore, see­ing Exod. 2. Acts 7. two Hebrewes contend and striue together, to recon­cile them, and to stay the contention, asketh them why they stroue together seeing they were brethren: yet bre­thren onely in respect of their religion, wherein they a­greeing, were called brethren. Which is also the meaning of the lawe, which willed the Israelites, when they came Deut. 15. into the land of Canaan, if therin any of their brethrē fel into pouertie and decay, they shoulde helpe him, releeue him, succour him: whereunto almighty God respected, Deut. 25. when for a time, for the hardnes of their harts, he forbid­ding the people to take of their brethren: suffered them to take vpon vsurie of strangers: accounting all the Iewes as brethren, because they serued the true and liuing god; but the Nations and people of other Countries, as strangers: because they agreed not with them in their religion. In which sence the lawe speaketh, when it either forbid­deth, or permitteth this or that to bee done vnto the bre­thren.

The newe testament following the old herein, and the Apostles & holy men of God in the primitiue church, imitating the examples of the Saintes in the time of the law and Prophetes, call in like manner those brethren, which are of the same religion and profession of the Gos­pell. Wherefore Saint Peter (immediately after Christes ascension) speaking to the Disciples and professors of the Acts 1. Gospell, made this oration vnto them; Men and brethren, this Scripture must needes haue beene fulfilled, which [Page 89] the holie Ghost by the mouth of Dauid, had spoken be­fore of Judas, which was guide to those which tooke Ie­sus. Acts [...]. Men and brethren. Not long after speaking vnto the people, after the discension of the holy Ghost, wherewith they being replenished, were thought to haue bene drunk with new wine: in his sermon then made, he crieth out: Men and brethren. I may boldly speake vnto you of the Patriarke Dauid, &c. The twelue Apostles ordayning Acts 6. Deacons in the Church, speaking to those which profes­sed the Gospel, say in this maner: wherefore brethren, looke you out among you, seuen men of honest report, and full of the holy Ghost, and of wisedome, whome we may appoint to this businesse. Saint Paul in his Sermon Acts 13. at Antiochia in Pisidia, giueth this appellation to the professours: Men and brethren, children of the genera­tion of Abraham, and whosoeuer among you feareth God: to you is the word of this saluation sent: and a litle after: Be it knowne vnto you therfore, men and brethren, Verse 38. that through this man is preached vnto you the forgiue­nesse of sinnes. Thus must we take brethren, when in their Epistles the Apostles call the Saints brethren: as Paul al­most in euery Epistle: S. Peter, and S. John, happily, not rarely, vse it: reputing them for brethren, who professe the same faith and religion of Christ. In which sense our Apostle is to bee taken also, who in this proposition no­ting the persons whom he admonisheth, calleth them his brethren: My brethren.

And this is the holy and spirituall brotherhoode, whereinto we are knit in Christ, in whom, and by whom, we are the sonnes of God, and an heauenly and holy bro­therhood among our selues.

The Saints of God may well here be called brethren: 1 Because they haue one spirituall, ghostly, and heauen­ly father, which is God: who is father of vs all: of whom 1. Cor. 8. are all things, and we in him. Which Paul vseth as an ar­gument, to pricke and prouoke vs vnto loue: there is one Ephes. 4. God and father of all, which is aboue all, and through you all, and in you all: therefore our Sauiour maketh God his [Page] father, and the father of all the Saints: I ascend to my fa­ther, Iohn 20. and your father: my God, and your God.

2 As because we haue one spirituall father, we are brethren: so because we haue one spirituall mother, we are brethren: nowe as God is our ghostly Father: so is the Church our mysticall mother: that most chaste spouse of Christ, which hath brought vs forth by a newe birth: in whose sweete bosome we are noursed: into whose hap­pie lappe we are gathered▪ with whose fruitfull breasts we are fed: who dayly cherisheth vs for hir owne, with the sincere 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, [Page 90] 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 cō ­monly reputed brethren: the sons & saints of god, cōmu­nicate the same inheritance, diuide the same kingdome of [Page] their heauenly father among them: are coheires, & ioint­heires 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 [Page 91] 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. [Page] 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. [Page 92] 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 cō ­ming, by him, the Saints shal be exalted, saith▪ dearly be­loued, we are the sonnes of God: but it is not manifest what we shalbe: and we know that when he shal appeare, we shalbe like him. So that albeit in this life we receiue not the perfect measure of our glorie: yet when he com­meth [Page] 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 Lord Iesus Christ in respect of persons. VVhich place giueth vs occasion to consider these foure things. 1 VVhat respect of persons is. 2 That respect of persons in all things, and all men, by the scriptures of God is coudemned. 3 How many waies respect of persons is had, and offence therby committed. 4 That respect of persons cannot stand with the faith, re­ligion, and profession of the gospel, neither with christian charitie, & loue: of all those which call vpon Iesus Christ, especially to be nourished and cherished.

1 What is respect of persons? it is to respect anie thing, besides the cause and matter it selfe, which onely ought of vs to be considered: whereby we decline from the matter, to the man: from the thing, to the person: and swarue from equitie, righteous iudgement, and true estimation of things. VVhich thing may appeare more euident, by examples one or two set downe and con­sidered. If then for example sake, two men laboure in the Church or common wealth, for one and the same office, vpon a worthie man onely to be conferred: the one [Page 93] very worthie, and fitte for the place, but neither kins­man, friend, familiar, nor of acquaintance: the other, not worthy, yet near vnto vs by birth, linked with vs in league of loue, of our familiar and best acquaintance: to look vn­to kinred, familiaritie, and acquaintance: and not to the worthines of the man, and necessitie of the place, where­unto we ought to haue regard: this is respect of persons: for we regard not so much the worthines which ought to be in him, whom we should thereunto promote, as we doe to his person whom we haue promoted. In like manner, if two men haue committed like trespasse, thereby deser­uing either Bridewell, Newgate, or Tiburne, or any such like punishment: yet the one our frend, rich, honorable: the other a stranger, poore, miserable: to spare the one for his riches, honor, friendshippe: and to punish the other, is respect of persons, and falling from iustice. If two stand in need of our helpe, the one lewde, yet neare vnto vs: the other honest, yet further of: to haue regard to kinred, fa­miliaritie or any such respect, and not to the commande­ments of Christ, Geue to euery one that asketh, & to him Luke 6. Gal. 6. that would borow, turne not away: and to the rule of S. Paul, while we haue time, let vs doe good to all men: but especially to those of the housholde of faith: is respect of persons. in the assemblies and meetings of Christians, to regard one for his riches, another for his glorie, a thirde for his nobility, or for like respects: and to disdain others for their pouertie, basenes, and meannes of condition: is respect of persons here condemned: haue not the faith of our glorious Lord Iesus Christ in respect of persons.

Thus then to looke vnto, or respect any thing, beside the matter and cause it selfe onely to be regarded: is re­spect of persons. To which euill it apperteineth to haue consideration of kith or kinne; of sexe or kinde; affinitie or consanguinite; nobilitie or auncientrie; friendshippe or familiaritie; condition or countrie; birth or parentage; pompe or riches; power or might, or such like: To fixe our affections vpon externall things; to esteeme according to the outward appearance of men; and in regarde thereof, [Page] either to fauour, or to contemne them: to account of thē, or to disdaine them: and in regard of like consideration, either to doe for fauour, or not to doe for feare, any thing against equitie, iustice, charitie, is respect of persons. Whē we see rich, mighty, honourable men, adorned with costly aray, decked with golde and pretious pearles, attēded vp­on with great traines of men: to iudge according to this outward appearance, and to haue them in account & ad­miration, with the contempt of the poor, which are religi­ous, zealous, vertuous and honest: is to haue the faith of Christ in respect of persons: wherof to beware, the Apostle admonisheth the Saints.

2 Which sinne, as pernicious and perillous in all causes, in all persons, at all times, the sacred Scripture cō ­demneth as a thing most repugnant to equitie, iustice and charitie. God almighty ordeyning lawes whereby the cō ­monwealth Leuit. 19. of Israel might most happely bee gouerned: commaundeth that they should respect neither poore nor riche: but haue a sound and simple eye to iustice. Moses Deut. 1. in his informations to the Iudges and Magistrates of the people, chargeth them not to regard either Iewe or stran­ger: but to iudge equally betwixt man and man, the small and the great, neither to feare the face of man: which who so doeth, respecteth mens persons. And exhorting the of­ficers not to wrest iudgement, requireth them to respecte Deut. 16. no mans person: for thereby no doubt, the lawe, whose tenour is loue, is wroong and wrested of men.

The princely prophet, seeing how men swarue away Psal. 82. from true iudgement, by partialitie & respecting the per­sons of men: crieth out against the Iudges and magistrats o [...] his time therefore; How long will you iudge vniustly, and respect the persons of the wicked? whom Salomon his sonne following in that opiniō, condemneth the same as Pro. 18. hurtfull and dangerous among men: It is not good to ac­cept the person of the wicked in iudgement: and againe, Pro. 24. it is not good to haue respect of any mans person in iudge ment. If god forbid respect of mens persons in ciuil iudge ments: shall it not much more be condemned in matters [Page 94] of religion? Our Sauiour therefore, to remoue al sinister John 7. iudgement and respect of persons from the professors of religion: willeth that men iudge not according to the out ward appearance, but according to righteous iudgement: geuing a most diuine and heauenly admonition to al mē, to iudge according to the trueth of things, not to regarde mens persons, least thereby they were turned away from righteousnes in iudgement: as were the foolish Iewes, who Mat. 13. seeing his basenes, accounted him for an abiect of Galile, the sonne of a poore Carpēter, whose kinred was of mean condition: and in respect of his person they condemned him, not looking to the matter and trueth which he preached among them. S. Paul seeing this respect of mens per­sons, and esteeming by the outwarde appearance of men: 1. Tim. 5. wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister, without preferring one to another: neither to doe any thing partially. Finally, our Apostle in this place agreeably to the Scriptures, admonisheth the brethren not to haue the faith of Christ in respect of per­sons. Thus then both in the olde & in the new testament: is this euil condemned as repugnant to iustice, cōtrary to charitie, dissonant and disagreeing to the gospel of Christ.

3 This euill is diuersly committed, both generally and particularly of men. 1. When in our meetings and Chri­stian assemblies, we account of men not for their vertue▪ religion, honestie: but for their countenance they beare, the pompe they shewe, their riches wherewith they are in­dued. This seemeth to haue been cōmitted by mē in their publique meetings in S. Iames his time: wherein they mea­sured & esteemed Christian religiō & the faith of Christ, Iames 2. according to the outward appearance of men: reputing those that caried greatest pompe and shew, the most reli­gious: By which meane the poor which were religious in deede, became vile, contemptible and disdained. Which e­uil hath ouerwhelmed our church & countrey: for now in these times, wherein Lady money & Queen riches raigne ouer men, as it neuer did more in the worlde: euery man is so much esteemed and regarded, how much he is worth [Page] and as he is great in honor, and so according to his riches and honor, so is his estimation: be they otherwise murtherers, extortioners, oppressors, caterpillers, vsurers, coue­tous, adulterers, epicures, blasphemers, drūkerds, or what soeuer. Thus the wicked for riches and worldly pompe are regarded: the poore for their basenes are contemned, thrust to wall, ouerruled, be they neuer so honest. Where­by it commeth to passe, that seeing all thinges now are measured and esteemed by riches, glorie and worldlie pompe: and no regard of honestie, no rewarde for vertue, no place for religion: therefore all men geue themselues to heaping and hoording vp of riches, to brauerie of ap­parrell, to hunting after honor and worldly preferment: that for the one, or the other, they may be esteemed amōg men. Thus couetousnes, pride, ambition, and vainglorie is fostered, nourished, and chearished greatly: vertue, reli­gion, true honestie, is depressed and cast downe. Thus to measure & esteem the religion and faith of Christ, by out­ward appearance, and in Christian assemblies and pub­licke meetings, to preferre the rich, wealthie, honourable, and pompous persons, with the contempt and disdaine of the poore brethren, is one way wherby the faith of Christ is had in respect of persons.

2 Moreouer, men haue the faith of Christ in respect persons, when in the Sacraments of the Church we haue respect to mens persons: as, by ministring the Sacramēts with greater reuerence and care, to the rich, then to the poore: when at the Lords table we disdaine to ioyne the the poore and the rich together. The Sacraments equal­ly belong to all: like reuerence ought to be vsed in mini­string them to the poore, as to the rich: the Lords table is common to all, whereat (saith Saint Chrysostome) the sub­iect differeth not from the Souetaigne and Prince: nei­ther 2. Cor. hom 18. the Priest from the people. To parte them therefore in the administration of Sacraments, and to preferre the rich with the contempt of the poore, is also to haue the faith of Christ in respect of persons: which is here condē ­ned. Thus the rich, mightie, and honourable, who disdain [Page 95] herein their poore Christian brethren, sinne: thus such ministers, as herein please and delight the humors of the wealthie, with discountenancing of the godly brethren, offend also.

3 Professors and hearers haue the faith of Christ in respect of persons, when they heare the word of God on­ly for the mans sake, not for the words sake: or when they heare it of this man, and not of another, because of his person. Wherein many greeuously offende in our dayes. Such as wil heare none but those that haue taken degrees of schoole. Which thing though it be worthely accoun­ted of among all wise men, yet therefore contemning o­thers which haue not like degrees, yet happely equall ta­lents: is respect of persons. Such as will heare this man be­cause he is formall, and not another because hee refuseth some ceremonies in the Church: or this man, because he refuseth, and not another because hee admitteth these in­different things: they also haue the faith of Iesus Christ in respect of persons. Such as heare this man because hee is euer inueying against Bishops, pluralities: two liuinges, Albeit they scarce make one. and contemne such as haue the liuinges, and therein la­bour as learnedly, as painfully, as fruitfully, as others: they in like manner haue the faith of Christ in respect of per­sons.

Thus they heare the word nowe, not for the wordes sake, but for the mans sake: thus they decline from the thing to the person, and so are partiall in their hearing. For the word is the word, whether a Doctot of diuinitie preach it, or a man learned, yet not graduat: whether one subscribing to ceremonies, or not subscribing, whether one with one liuing or with two liuings, whether this mā As they term small charges or benefices. or that man preach it. Wherefore, not indifferently to heare it of al, but for this or that respect to heare it of one not of another: is to haue the faith of Christ in respect of persons, and a sinne worthely condemned, euen in them, which in outward shew pretend greatest holines, perfitest religion, most feruent zeale to the word: which vnlesse they leaue, & therof vnfeynedly repent, I protest vnto thē, [Page] in the feare of God, that they doe against duetie, that they flatter themselues in their owne follie: that their religion is not pure and vndefiled before God: that they haue the faith of Iesus Christ in respect of persons, and therfore are guilty of great iniquitie and vngodlines, beefore the Lord: euen of peeuish curiositie. The Paschall Lamb was commanded to be eaten, the quarters, the head, the feete, the purtenance: it had been great peeuishnes, and vaine Exod. 12. curiositie for the people to haue said; Wee will chuse this peece, and we that: we the quarters, and we the head: wee the feete, and so euery one what him lusted: where all were commaunded to eate all: Euen so is it peeuishnesse for vs to chuse what wee will heare, or of whom: when we must heare al the will of God, and that of all Preachers.

Finally, in this kinde they sinne before God most horribly, who therefore will not heare their owne, or o­ther Prechers, because they inueigh sharply against their pride, their brauerie, their flaunting ruffes, their coloured haire, their diuersitie of starches, their borowed frilles, & such like vanities: against their vsuries, extortions, coue­tousnes, blasphemies, and all manner iniquitie. This is al­so a great point of vngodlines, a manifest token of coun­terfet religion, a plaine argument of halting hypocrisie, and the hauing of the faith of Christ in respect of persons by the Apostle no doubt, as other kindes, condemned. To Heb. 13. heare one with disgrace of another: to heare straungers with disdainfull contempt of our owne Preachers: to run Acts 20. 28. 1. Pet. 5. 2. and hurrie after new men, and let our ordinarie Pastors, (whom the holy ghost hath placed ouer vs) to preach and speake to the walles: is not onely discredite to them, and great discouragement, so that they labour not with ioye, but with great greefe, which is a thing vnprofitable to the Heb. 13. people, but also disobedience to the lawes, rebellion a­gainst God, neglect of duetie, a point of resistance vnto the holy Ghost, by whom they are placed ouer vs.

4 Againe, we haue the faith and religion of Christ in respect of persons, when wee holde that onely for true religion, which hath succession of many Bishoppes, con­firmation [Page 96] of diuers Councels, defence from sundry Prin­ces, continuance of many yeares, regard had to these cir­cumstances, not to the trueth it selfe, whereunto they must haue respect: Thus might and did the lewes defend their idolatrie against the Prophet Ieremie, from succes­sion Ierem. 44. of Priestes, authoritie of Princes, continuance of time: thus our aduersaries the Papistes, by the like means measure the religion of Christ, and therefore haue it in respect of persons: when they rather respect the successiō of their Romish Bishoppes, the consent of Councels, called by themselues: defence of Princes, either bewit­ched with the entising strumpet of Babylon, or ouerruled by the authoritie of the Pope himselfe: Continuance of time, which serueth for defence of all idolatrie and ini­quitie of the heathen: then the worde it selfe, grounded vpon the foundation of the Prophets and Apostles, Iesus Ephes. 2. Christ himselfe being the head corner stone. Thus haue they also the faith of Iesus Christ in respect of persons.

5 What, when for gaine and aduauntage, wee can make the Gospell to serue mens pleasures, and do apply it to mens humors, which is making marchaundise of the gospel, reprooued by Paul, haue we not the faith of Christ 2. Cor. 2. in respect of persons?

6 What, when either for feare or fauour wee spare some, and bitterly inueigh against others: not once tou­ching some, and for the same or some lesse fault, cōdemne others to the bottomlesse pitte of destruction: are we not partiall in our selues? and haue we not the faith of Christ in respect of persons? The Apostle condemning all these, but specially the first kinde, exhorteth the brethren not to haue the faith of our glorious Lord in respect of per­sons.

4 This euill cannot stande with Christian professi­on: the Gospell teacheth that with God is no respect of Acts 10. persons: but that they all which fear God, & work righte­ousnes, are accepted through the ioyfull tidings of salua­tion Gal. 3. by Iesus Christ, in whome there is neither male nor female, bonde nor free, neither rich nor poore: but they [Page] are all alike vnto him, The sound of this Gospel went not to the rich, noble, honourable, and mightie men of the world alone; but it was preached to the poor also. Hereby are we vnited into an holy brotherhood: and this brother hood implyeth equalitie in this case, so that the rich may not be regarded, & the poore neglected, but the Spiritual brotherhoode is violate and broaken. Through the Gos­pell we become all of vs members of one body: each of vs 1. Cor. 12. members of each other: and all members of Christ our head. If then for riches, honour, worldly pompe, we esteem and count of men, and not for their vnion with Christ, and their incorporation with him: we fall away frō Chri­stian religion. Thus the respect of mens persons, and este­ming religion by outward appearance of men, cannot stande with the faith of Christ: which teacheth vs to em­brace Christians with brotherly loue, and not to regarde one with the contempt of another: which as a thing vn­seemely our calling, repugnant to loue, contrary to our profession, S. Iames in his proposition condemning, exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons. And these are the two things in the first place, & in the proposition or state of this Treatise obserued: the persons whom he admoni­sheth: and the thing whereof he admonisheth. My brethrē haue not the faith of our glorious Lord Iesus Christ in re­spect of persons.

Now this glorious Lorde, euen our Sauiour Iesus Christ, who hath loued vs, and geuen himselfe for vs, to Ephes. 5. Tit. 2. be a sacrifice of a sweete smell vnto God: geue vs grace so to esteeme of our Christian brethren, as that wee preferre not one to the disgrace and contempt of another: but that we equally esteeming them all, as bought with the bloud of the same Lambe immaculate and vndefiled; may haue a right estimation and iudgement of Christian professi­on: and that men without respect of persons walking sin­cerely, may glorifie God, & of him be glorified in the life to come; through our Lord Iesus Christ. To whom with the father &c.

Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10.

The example of such as haue the saith of christ in respect of persons. 1 Concerning the first: the example of men thus re­specting the rich, with the cōtempt of the poore christian brethren, thereof thus saith S. James: For if there come into your companie, a man with a gold ring, and in good­ly apparell, and there come in also a poore man in vile raiment: and ye haue respect to him that weareth the gay clothing, & say vnto him: Sit here in a goodly place: but say to the poore: Stand there, or sit here vnder my foote­stoole: are you not partiall in your doings, and become iudges of euill thoughts? The force of which place is, that such as in publike assemblies and generall meetings of men, preferre the rich and great men of the worlde, but disdaine and reprochfully dispise the poore, offende, and are iudges of euil thoughts, do amisse, iudge and that cor­ruptly: [Page 98] such therefore as respect mens persons do euill: respect of persons is therefore euill. To preferre a rich man for his gold rings sake, or for his apparels sake: and to contemne the poore for his vile rayment and pouer­ties sake, is sinne. To place the rich in worshipfull place, albeit vnworthie: and to disdaine the poore, neuer so ver­tuous, neuer so honest, neuer so godly: is iniquitie be fore God, and a thing by the Apostle condemned. Wherein the rule of equitie is broken, the law of iustice is violate, which requireth that that be giuen to euerie one, which appertayneth to euery one. VVhich Saint Paul also ex­pressing, willeth that we giue euery one their dutie: tri­bute to whom tribute: custome to whom custome: feare Rom. 13. to whome feare: honour to whome honour belongeth. Now to whom belongeth greater honour, then to such as are vnfained professours of Iesus Christ? Honour and glorie, saieth Aristotle, is giuen in token of vertue: and what vertue is greater then religion, the true faith in Ie­sus 1. Rethori [...]o. Christ? Such therefore as are religious, and professe the faith of Christ vnfainedly, albeit they be pooe: are they, to whom honour belongeth. To haue the rich in account for their wealth & brauerie: and the poore in cōtempt for their bafenesse and beggerie: is contrarie to equitie and iustice. Which thing who so doth, is partiall, and a iudger of euill thoughts: in following a false rule of difference, making riches the rule of difference, and deseruer of ho­nour: when riches are not, but faith and religion: all such are worthily condemned, for that they are more mo­ued with outward pompe, then true pitie; worldly coun­tenance, then Christian calling; thinking (saith Baeda) and Vpon thi [...] place. iudging within themselues, that a mā is so much the bet­ter, how much the richer: which to thinke is great par­tialitie, and worthie to be condemned.

This place taketh not away degrees of honour from men: neither denieth it honour or worship to be giuen to men of honour or worshippe, albeit wicked and vnwor­thie: neither preacheth the apostle disordered confusion, as the Libertines and Anabaptists in former times haue, [Page] and now phantastica land vnbrideled spirites doe: who would remoue degreles of honour and calling, not onely out of the Church, but I feare out of the common wealth also. For the Scriptures haue taught vs: the Prophets haue confirmed by examples: our Sauiour Christ hath willed: and the Apostles haue inioyned honour to be gi­uen, euen to the idolatrous, vnworthie & wicked persons. S. Iamet here onely teacheth, not to esteeme or iudge of the faith and religion of Christ in men, by their outward appearance: neither in the publike meetings of Christi­ans, to reuerence, honour, preferre the wealthy and rich men of the world, being prophane & wicked, with the dis­gracing, discountenancing, and disdaining of the poore which are religious, as the words themselues import: when to the rich, men say, sit here in a good and worshipfull place: and to the poore, sit there: or sit vnder my foote-stoole: which argueth disdainfull contempt of the poore brethren. For if in spectacles, and theatrical sights, in elec­tion of officers, in parliaments: in assises and sessions, and in al well ordered assemblies and meetings of men, there is difference of men, and comlinesse of persons obseured: how much more in ecclesiasticall meetings, and christian conuenticles, ought there an order to be obserued? wher­of the primitiue church was carefull: appointing their place for the ministers: theirs for the laitie: theirs for thē which were to be catechised: theirs for them which were to doe penaunce, and make open acknowledgement of their offences. The same was ratified by counsels: con­firmed by fathers: and for the businesse of the Churches, or the reprouing of mens vices, and correcting of them which fel: both Tertulian, and S. Ambrose writeth, that there Apolog. 39. vpon 1. Tim. 5. 1. were seueral places for certaine persons assigned the sha­dow whereof, and as it were the print and token in our Churches remaine, in the seates of Bishops, in consisto­ries, and such like. So then all difference and degrees of men are not here forbidden: but in Christian assemblies to respect the rich, with the contempt and disdaine of the poore, is condemned in this example. As such then as [Page 99] preferre a man for his gold ring, or gay garments: but contemne the poore for his vile and miserable condi­tion: making outward pompe, riches & glorie: when they should make, soundnesse of faith, the zeale of religion, the sinceritie of the heart, and care of Gods glorie, the difference of men, therein greatly offended. So when we haue the faith of Christ in estimation for the persons sake: and iudge of religion, by riches, wealth, honour: we offend in like maner, in hauing the faith of Christ in respect of persons; and by this example are here condemned.

By which it commeth to passe, that rich men, weal­thie men, honourable men, oftentimes puft vp, and swel­ling with pride, that euery were they are regarded, disdain and cōtemne all other: thus often times vile men, vnwor­thy, prophane & vngodly, are exalted: and those in whom vertue flourisheth, faith shineth, wisedome appeareth: are suppressed and not regarded: which is a thing intollera­ble in Christian profession. Hereby men are partiall in themselues, and become iudges of euill thoughts, being euill affected in so great a matter.

2 In which example the Apostle condemneth two The euils in such as respect mens persons. euils. 1 The peruersenesse of their iudgements, which thus respect the persons of men. 2 Their madnesse. And for the first euill, whch is the peruersnesse of their iudge­ment, thus saith the Apostle: hearken my beloued bre­thren, hath not God chosen the poore of this worlde, that they should be rich in faith, and heires of the kingdome? But you haue despised the poore. Their iudgement is naught and peruerse, who iudge contrarie vnto God: this men do which honour the rich which are prophane and wicked, & contemne the poore which are godly. For God contemneth the proud and wicked, be they neuer so rich, neuer so wealthie, neuer so noble, neuer so honourable: & Psal. 18. 1. Pet. 5. regardeth the hūble & godly, be they neuer so poore, ne­uer so miserable, neuer so base of condition. Thus god ac­counteth not of men for riches, wealth, honor, nobilitie: but for godlines, faith, religion, and vertue: then men iud­ging contrariwise hereunto, are peruerse in iudgement.

That God honoureth the poore, whom men contemne and despise, the Apostle teacheth: in that he calleth them to be rich in faith, and heires of the kingdome promi­sed vnto those which loue him. To contemne the poore whom God accounteth of, and to disdaine them whome God honoureth, is great peruersnesse in iudgement. Our Sauiour Christ shewing whom Almightie God hath cal­led Matt. 5. to eternall happinesse in his euerlasting kingdome: pronoūceth 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 [...]. 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, [Page 100] 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 thē 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 tēporall: but the things which are not seene, are eternal. This consolation & incouragement paciently to endure the pouerty & basenes of their life, is herehence [Page] 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 accoūteth of, is in iudgement to swa [...]ue from God, which is peruers­nes: for to oppose our selues to God in our iudgemēt, and therein to be contrarie vnto him: to preferre those whom he refuseth & to refuse them whom god preferreth: to ho­nor thē whom God reiecteth to reiect those whom God honoreth is wa [...]wardnes & peruersnes in iudgmēt: 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 condēned.

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 brethrē, whō they for ma­ny causes ought rather to accoūt execrable & cursed. The prophane rich men for sundry causes ought to be held as [Page 101] execrable & cursed; thē to honor, prefer & exalt these, is a kind of madnes. This do the respecters of persōs, who see­ing a mā come in with a gold ring on his finger, & in good [...]y apparrell, say; Sitte thou downe in a good place: but to the poore in vile rayment, say with contempt; Sitte there, [...]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 [...]s cursed, then to be honoured and preferred before the [...]oore brethren, the Apostle sheweth: and that for 3 great [...]uils and sinnes which commonly raigne in the prophane [...]ich men of this world.

1 The first euill for the which the prophane riche Tyranny. [...]en are to be held as execrable, is their tyrannie: they [...]ppresse the poore by tyrannie. Men are oppressed by ty­annie diuers waies. 1. When they are imprisoned, afflic­ [...]ed, persecuted cruelly by the rich and mighty men of the [...]orld: then are they oppressed by tyrannie. The poore [...]rethren, the holy men, and Saints of God, for the profes­ [...]on of the faith, for the religion of Christ, for the defence [...]f the word of trueth: by the mighty men of the world, a­ [...]y wise afflicted: are oppressed by tyrannie. Thus were [...]e Apostles of Christ by the cruell Scribes, Pharisies, and [...]rinces of the people, by tyrannie oppressed: when for the [...]ospels sake they were imprisoned scourged, excommu­ [...]icate and persecuted. Pylat & Herod conspired together Mat. 27. [...]o oppresse our Sauiour Christ by tyrannie. Thus was Acts 7. [...]aint Steuen the blessed Martyr oppressed by the tyrannie [...]f the Iewes, and for the religion of Christ persecuted vn­ [...]o death. Thus the Prophetes by the tyrannie of their [...]rinces, as Isai, Jeremie, Amos, and the rest: haue been op­ [...]ressed. Thus the holy men of God, the poore Saints and [...]rethren, in Fraunce, in Flaunders, in Italie, in Spaine, are [...]ppressed by tyrannie. Thus the renowmed Martyrs in [...]ur own countrie and nation, not long since: haue in like [...]anner by tyrannie beene oppressed. After like manner, [...] the time of the Apostle, the poore brethren were op­pressed [Page] by the tyrannie of rich men: wherefore the riche ought rather to be accounted execrable and cursed, then with disdainefull contempt of the poore brethren to bee preferred, and honoured of men.

2 The rich oppresse the poore by tyrannie, when in the trades of this life they deale hardly, deceitfully, vncō ­scionably, extremely. This oppression God expresly for­bade his people the Israelites in the law: When thou sel­lest Leuit. 25. ought to thy neighbour, or byest ought of him, you shall not oppresse one another. Saint Paul forewarneth 1. Thes. 4. of this oppression; Let no man oppresse or defraude his brother in bargaining, for the Lord is an auenger of such things. When the rich men haue gotten commodities in­to their hands, and make the poore pay therefore what themselues lust: when they make the poore pay deere whē they might affoord it cheaper: when rich men geue mean wares to the poore for the best; euill for good; putrified & corrupt, for sound & currāt, thē they oppresse the poor by tyrannie. This oppression in all times, and in al com­monwealths, in all coastes and countreyes of the worlde, is vsed: whereby the poore (through the tyrannie of the rich) are oppressed. For which the rich ought to be accounted accursed.

3 The poore are oppressed also by tyrannie of the rich and wealthie, when they wryng them by vsurie, for­feitures, exactions, impositions, and vll manner extortiō. As the rich oppressed the poore by tyrannie, in the time of the Prophet Isai; where against he crieth out and com­playneth: Isai 3. What haue ye to doe, that ye beate my people to peeces, and grinde the faces of the poor, saith the Lord, euen the Lord of hostes? Almighty God in the Princely Prophet Dauid crieth out against this tyrannous oppres­sion: Doe not all workers of wickednes knowe, that they Psal. 14. eate vp my people as they eate bread? Thus were the peo­ple oppressed by the tyrannie of the riche, in the time of Micheas the Prophet, whereof he spake in this wise: They hate the good, and loue the euill: they pluck their skinnes from them, and the flesh from their bones: and they eate Miche. 3. [Page 102] vp the flesh of my people, and flay off their skinnes from them: they breake their bones, and choppe them in pee­ces, as for the potte, and as flesh within the cauldron.

Thus the Prophet condemneth their Iudges, officers, rulers, and rich men of the land, for their cruel extortiōs, exactions, oppressions: whereby they might be very well compared to Wolues, Beares, Lions, and sauage Beastes: which rent and teare the flesh from the bones, the skinne from the backes, the partes from the body: so outragious is their crueltie. These cruel persons, for their tyrannous persecution and oppression, may be compared to the fish Sargus, which haunting the Aegyptian sea, oppresseth the little fishes, catching al their meat and reliefe from them. They are not vnlike the fish Scarus, which some take to be the Gilthead, or Goldenie. Which fish chaweth cud like a beast, and deuoureth all the little fishes which meete him.

Such are the rich men of this worlde against the poore: for like Sargus, they deuour the meat, sustenance and liuing of the poore, and eate vp the laboures of their hands, and the sweate of their browes; licking and wiping the fatte from the beard of the poore. Like Scarus, they deuour the poore of the land, and eate vp the people as it were bread. These growe rich of the pouertie, waxe fatte of the need, feed ful of the emptines, cloath themselues of the nakednes, house thēselues by the vnharbouring, prank vp thēselues by the penurie, make themselues mery by the miserie of the poore: and so oppresse them by tyrannie: for which they should be held accursed.

4 Finally, rich men oppresse the poore, when they weary and waste the bodies of the poore with toilesome labour vnrewarded: as the Landlord vseth the poore Te­nant: the rich the poore, without hire: to whom they doe seruice, for whom they labour, toile and moile, for feare: afflicted and oppressed by their tyrannie. Herēce is it, that in sundrie places of the land, the poore Farmer is compel­led, to carte, to carrie, to plowe, to sowe, to fetch, to beare, to doe all manner busines for the tyrannous oppression [Page] of the Gentleman. Thus and by like meanes, the rich op­pressing the poore by tyrannie, ought rather to be accoū ­ted accursed: then with the contempt and disdaine of the poore, to be preferred. Seeing therefore the rich by sun­drie waies afflict the poore, for the which we should hold thē as execrable: it is a point of madnes for men through partiall respect had to their persons, to honour them with contempt of the poore which are godly.

2 Another and seconde euill for which they ought to be helde accursed, is their crueltie and vnmercifulnes. Vnmerci­fulnes. For they drawe the poore before iudgement seates: either for their profession and religion, as in the time of the A­postle was vsuall. For, for the profession of Christian re­ligion, the holy Apostles, the blessed Martyrs, the faithfull seruants of Christ, were drawen before seates of iudge­ment: as in the whole booke of the Actes of the Apostles, Acts 5. &c in the stories Ecclesiasticall, by Eusebius, Nicephorus, Socra­tes, and others written, is apparantly euident. Or els for their debts they cruelly handle them: and other for mat­ters of no great waight: or when loue woulde forgeue all, bring them before seates of iudgement, sue them in the lawe: wearye them with this Court or that, and shewe all vnmercifulnes against them.

Thus it is with men in our age: let a poore man owe ought to the rich, he shall forfette his bande, he shall paye for the time, he shalbe sued for the debt with all vnmerci­fulnes and crueltie: he shalbe forced to satisfie to the vt­termost farthing: which is a sinne for which the prophane rich men are to be accounted accursed. Or finally, when rich men pretende title to the right of the poore: and so wrongfully sue him, to take from him his right, patrimo­nie, purchase, or inheritance: partly by his owne counte­nance, partly by his riches: calling the poor before iudge­ments for his owne.

Not that it is now not lawfull for any rich man to sue the poore for his right: or that all rich men doe bring the poore before iudgement seates alwaies: for as it is lawfull for the rich to get his owne in some respectes: So [Page 103] neither doth euery rich man sue euery poore man which is indangered vnto him: but because the prophane, coue­tous, and wicked rich men commonly so doe: and that then when they should forgeue for Christes sake: as when the poore is vnable to pay; when he is godly, and desirous to liue by his labour, and endeuoureth to liue out of debt and danger, and yet cannot. Now to call such before iudgement seates: to sue them for extremities: to sollicite and trouble such, and with crueltie to seeke the vttermost of them: is mercilesnes and crueltie, for which the pro­phane rich men are to bee accounted execrable and ac­cursed. These wicked, prophane, vngodly rich men, care not for wife nor children houshold nor familie of their poore distressed brethren: they regarde neither vertue, religion, godlines, nor honestie: they turne their eyes frō their pouertie, vnablenes, carefull endeuour: they will be satisfied, they will cast them in prison, bring them to seats of iudgement, keepe them in durance: they wil make dice of their bones, but they will haue the extremitie of them: and the more godly men be, the more these tirannes rage against them: forgeuing rather great summes to the vo­luptuous, prodigall, lasciuious, wicked, and wanton per­sons: then to release small matters to the godly. Seeing then the rich vse such vnmercifulnes towards the poore, (for which we should rather account them cursed) it see­meth great madnes in men so partially to honour them, which are thus wicked.

3 The third sinne and euill in the rich men of the Blasphemie. world, wherefore they are to be helde accursed: is their blasphemie against the religion of Christ: they blaspheme the worthie name whereby ye are named. You are named after Christ, Christians; this worthie name is by prophane rich men blasphemed: they blaspheme the worthy name which is called vpon you: that is, where after you are cal­led or named. The Apostle according to the phrase of the Hebrewes speaketh; As the name of the father is cal­led vpon by the child, that is, the childe is named after the name of the father. Which phrase Iacob vsed when hee [Page] blessed the two sonnes of Joseph: the Angell which hath Gen. 48. deliuered me from all euill, blesse the children, and let my name be called vpon them, and the name of my Fa­thers: that is, let them be named by the name of my Fa­thers, and by my name. The name of the husbande is also called vpon by the wife: that is the wife is named after her husband, as the Prophet Isai speaketh; In that daye shall seuen women take holde of one man, and say; Wee will Isai 4. eate our owne bread, and weare our owne garments: that is, we will finde our selues: but let thy name he called vp­on vs; let vs be called by thy name. In religion, & the true worshippe and seruice of God, the name of God is called vpon the professors of Gods seruice. Moses speaking of Deut. 28. the preferment of Israel aboue all other people, that God was their God, and they his people, saith: Then all people of the earth shall see, that the name of the Lord is called vpon ouer thee. Daniel the Prophet of God, in his prayer and confession of his sinnes, and the sinnesnnes of the people, Dan. 9. saith in this wise; O Lord heare, O Lord forgeue, O Lord consider, and doe it: deferre not for thine owne sake, O my God, for thy name is called vpon thy Citie, and vpon thy people: thy Citie & people are called after thy name, the citie of God, the people of God. Amos prophecying of Amos 9. vniting the Edomits and other enimies of the Iewes, with them in the misticall bodie of Christ, in like maner spea­keth in the person of God; I will raise vp in that day the Tabernacle of Dauid which is fallen downe: and I will raise vp his ruines, and builde it, as in the daies of old: that they may possesse the remnant of Edom, and of all the heathen, because my name is called vpon them, saith the Lord, that doeth this.

Vnder the Gospell. Christian religion and the name of Christ, is called vpon Christians: that is, Christians are named after the name of Christ, as here the Apostle spea­keth. The worthy name of Christ which was called vpon the Saints: that is, whereby the Saints were named: being Christians, of Christ: by the wicked worldlings, and pro­phane men of the earth, is blasphemed, and euill spoaken [Page 104] of. For rich men commonly are enemies vnto religion: and either openly they blaspheme it, or secreatly scorne at it. So that as not many wise (according to the fleshe) nor many noble, nor many mightie, are called thereunto: so neither many rich men, because their happinesse, trust, and confidence, is in their wealth, which withholdeth frō comming to the kingdome of GOD. For the which cause our Sauiour pronounceth it easier for a Camell to Mat. 19. passe through the eye of a needle, then for a rich man to enter into the kingdome of God. Seeing then these prophane rich men dishonour God and his Gospell: it were madnes for you his children to geue honour vnto them.

The worthie name of Christ and his Gospell, as generally of all men, so specially of prophane rich men, may two wayes be blasphemed, dishonoured, and euil spo­ken of.

1 When they deride, iest, scorne, and scoffe at Chri­stian religion: speaking maliciously, disdainfully, against Christ and his profession. Thus the Scribes and Pharisies, with the Iewes, blasphemed the worthy name of our pro­fession, when they called Christ Samaritan: when they saide hee cast out deuils by the power of Beelzebub, the Iohn 8. Mat. 12. prince of the deuils: when they called and counted his doctrine, deceite, heresie, newe and strange doctrine, not to be suffered. Thus Iulian the Apostata blasphemed this worthie name, when in contempt he called Christ Galile­an, Carpenters sonne, the man crucified. Thus Porphirius Tripert hist. lib. 6. c. 6. Cyril contra Jul. &c. the Philosopher, Lucian the scorner, blasphemed the wor­thie name whereby we are called, when they reuiled, re­proached, spoke euill of, and scorned the Gospell. The Heathen Philosophers, and Galen the 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.

[Page] 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, [Page 105] 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 [Page] 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.

[Page 106] 2 This lawe of loue here called the royall lawe, is therefore called the royall lawe: 1 Because it is from a King: not mortall but immortall: euen the king of kings and Lord of Lords, euen from God. This law then pro­ceeding from this King, is called the kings lawe the roy­all 1. Tim. 6. 15. Reuel. 5. lawe: the princely lawe. And that this lawe con­cerning loue, is from GOD, it is manifest: for God in the reforming of his people, among other things pre­scribeth Leuit. 19. this lawe vnto them: loue thy neighbour as thy selfe. Saint Paul agreeable thereunto sayeth: Concer­ning brotherly loue. I neede not to write vnto you: for 1. Thes. 4. 1. Iohn. 4. you are taught of God to loue one another. The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth, is therefore called royall, kingly, princely. 2 Because it is the chiefe of all lawes, which concerne our dueties towardes our brethren, perswading men, and drawing them to the o-obedience of the seconde table, which in perfourming of loue, is fulfilled. Therefore is loue so often called the fulfilling of the lawe. Saint Paul saieth, that the whole Rom. 13. law is briefly contained in this: loue the neighbour as thy selfe. To like effect in another place, to another Church he sayeth: All the lawe is fulfilled in one worde, Gal. 5. which is this: loue thy neighbour as thy selfe: And to his scholer Timothie, the end of the commandement is loue: 1. Tim. 1. out of a pure heart, and good conscience, and faith vn­feigned. Seeing then the lawe of loue is as the chiefe, head, and as it were, the Queene, ouer other vertues and duties, and the onely thing wherein all the lawe of the seconde Table is contained, complete, and fulfilled: it maye therefore not amisse bee called royall or princely.

3 This law furthermore is called royall: because it is like the kings high way: for as the kings high way is open for euerie man to passe therein, and brin­geth men from place to place foorth out right, with­out turnings: So the lawe of GOD, which is the lawe of loue, is open, plaine, without turnings, of [Page] all men to bee gone in, trauailed, past through, not turning either to the right hande, or to the left, through respect of persons: whereunto who so respecteth, de­clineth, turneth out of the high way, and wande­reth:

3 The law of loue being this roiall law, and for these causes so called: enioyneth men to loue their neighbours as themselues. In which, three things may here briefly be obserued. 1 What this law requireth: loue. 2 To whom: to our neighbour. 3 How? as to our selues.

That Gods lawe requireth loue, who readeth the Scriptures, and seeth not? who peruseth the word of god, and is ignorant? God himselfe in the verie lawe, expres­ly Leuit. 19. commaundeth, that men should loue one another. Our Sauiour Christ, the very expounder of his fathers will vnto men: exhorteth all the Saints thereunto, as to the cognizance and liuerie, wherby they should bee knowne to be his seruants. The Apostles the interpreters of this Iohn. 13. lawe, enfourmed and taught by the holy Ghost, the spi­rite whereby they were ledde into all truth: haue there­of beene carefull. Therefore Saint Paul: owe nothing Rom. 13. Ephes. 5. to any, but that ye loue one another. And againe: be yee followers of God as deare children, and walke in loue, euen as you haue Christ for example. And againe: And Col. 3. aboue all things put on loue, which is the bonde of per­fectnesse. To whom Saint Peter subscribeth: aboue all 1. Pet. 4. things, haue feruent loue among your selues, for loue co­uereth the multitude of sinnes. Saint John in his three Epistles, therein laboureth especially to perswade the Saints to follow loue. Of which in the time of his prea­ching he was so carefull, that as Saint Ierome recordeth, Vpon 6. to Galath. being verie aged, and not able without helpe to ascende into the Pulpet▪ preached still of loue, vntill his auditours were wearie of the same: to whom he answered, it was the thing that the whole lawe required, and enioyned of God: which who so hath, hath all things. VVhere­fore if we looke, either into the olde Testament, or the newe: wee shall finde that the royall lawe of God en­ioyneth [Page 107] loue. Whereof we are forgetfull, when enuie and malice: hatred, and rancour: debate, and conten­tion: couetousnesse and vsurie: slaundering and backe­biting: lying, and deceite: separating our selues from the brethren: respect of riches, honour, glory, worldly pompe: not of religion, pietie and godlinesse, reigneth in our hearts.

The persons whom we must loue, are our neighbors: thou shalt loue thy neighbour as thy selfe. But who is Leuit. 19. our neighbour? Our Sauiour Christ by the parable of the man falling into the handes of the theeues, betwixt Luke 10. Hierico and Hierusalem: telleth the lawier who questio­ned with Christ to tempt him: that all men which neede our help, or to whom any dutie belongeth: are our neigh­bours, whether neare at hand, or farre of: whether friends or enemies, rich or poore, one or another. Wherehence Saint Augustine concludeth, that all men are our neigh­bours, to whom either dutie should bee shewed, if it bee Lib. 1. doctrine Christ. c. 30. needfull: either remaineth due, if it be required. And ci­ting that place of Saint Paul, thou shalt not commit ad­ulterie: thou shalt not kill: thou shalt not steale: thou shalt not beare false witnesse against thy neighbour: and if there bee any other commaundement, it is briefly contained in this: thou shalt loue thy neighbour as thy selfe: by neighbour (saith he) must wee vnderstande all men, vnlesse we will say: it is lawfull to commit adulterie with the wife, or some: or to kill some: or to rob some, or beare false witnesse against some. But seeing these can­not lawfully be done against any, therefore vnder neigh­bour, euerie man is comprised. In his worke of true reli­gion, reprouing men, for louing men, not because they were men, and the creatures of God: but because they De vera reli­gione. were allianced, or affianced vnto them, sayeth: it were discourtesie: not to loue in respect they are men: and to loue in respect they are fathers, or children, &c. There­by teaching vs to loue all men, because all men in that they are men, are our neighbours. The lawe teaching vs to loue all men, and to doe duetie vnto them, as vnto [Page] neighbours: for to respect the persons of the riche, and preferre them, with neglect of the poore: is a­gaynst this lawe, whereof in so doing, wee are transgres­sours.

The manner howe wee must loue, is, as our selues. And euerie man vnfeignedly, feruently, continually, lo­ueth himselfe: so must wee also loue our neighbours: albeit straungers, albeit enemies, who are all our neigh­bours,

4 This then being the summe and substance of this royall lawe, to loue our neighbours as our selues: who finally may be saide to fulfill this lawe? They fulfill the royall lawe of loue: who through faith, working by loue, [...]al. 5. obey this lawe of God. And this faith of Gods Saints loo­keth not to the outward appearance of mens persons: but to the vnfeigned profession of Christian religion. Of this fulfilling of the law, the Apostle may seeme to speake: if ye fulfill the royall law, according to the Scripture, which saith: Loue thy neighbour as thy selfe, you do well. The obedience of Gods children is accepted, albeit vnperfect, for Christs sake: whose righteousnes imputed vnto vs, we are by faith through imputation, saide to fulfill the lawe. As before vpon the 1. Chap. ver. 22. hath beene said.

The obedience and fulfilling of Gods law, is accep­ted according to the measure of faith, distributed to eue­ry Ephe. 4. Rom. 12. [...]. Cor. 12. one seuerally, according to the purpose and pleasure of God. In this wise if you do fulfil the royal law saith Iames, you do well: but if you accept persons, you sinne, and are become transgressours of the law: for that law comman­deth to loue all and disdaine none. If men therefore re­gard the persons of men, they sinne, and transgresse the lawe of God. And this is the first argument why wee should not haue the faith of Christ in respect of persons: and the things therein contained: the example of them which so doe: the euils in which men in so doing com­mit, and the conclusion. Let vs beseech almightie God, for his sonnes sake, to remooue all partialitie of Iudge­ment farre from vs: that neither for fauour nor for feare, [Page 108] we honour the prophane men of the worlde, to the dis­daine of the brethren: but that we hauing speciall care of holinesse and righteousnesse, of faith and religion in our esteeming and iudging of men, may so nourish and foster loue in our hearts: that thereby God may be glori­fied, who is our onely Lord and God, to bee blessed for e­uermore. Amen.

Iames Chap. 2. verses 10. 11. 12. 13. Sermon 11.

1 Of these three, the first is the proposition, the state of the matter, the setting downe of the thing which is in handling: and it is this: Whosoeuer keepeth the whole lawe, yet offendeth or fayleth in one poynt thereof: hee is guiltie of all. Therefore that man which keepeth all the rest of the lawe, and yet respecteth the personne of the prophaine riche man, and coptemneth the poore, godly, religious, and honest: is guiltie of all the whole lawe. Men cutting off from the lawe what seemeth them good, and keeping not the whole lawe indifferently: transgresse the law, and [Page 109] offend against it. Such are they, which being by Gods law charged indifferently to loue all men, and count thē their neighbours: and in token of loue, honour some with con­tempt of others: as men reuerencing the wealthy though they be wicked, and disdaining the poore Saintes and brethren. These men therefore are guiltie of the whole lawe.

But how is this true? Surely in as much as the law is so vnited and knitte together in euery part, as that who soeuer offendeth in one iote, is guiltie of all in the sight of God.

How is he guiltie of the whole lawe, that faileth but in one point or part thereof? Two waies, 1 Who so ob­serueth all the whole law, yet by respecting the persons of mē, offendeth against loue, he is guiltie of the whole law: For loue is the fulfilling of the law. Who so offendeth a­gainst that which conteineth all the rest, and is the accō ­plishment of the whole, is guiltie of the whole. Now the Scripture teacheth, that loue is the fulfilling of the lawe. Rom. 13. For this, Thou shalt not committe adulterie, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnes against thy neighbour: or if there bee any other law, it is briefly conteined in this; Thou shalt loue thy neighbour as thy selfe. Our Sauiour Christ teacheth the saucie and malapert Lawier, which asked him a question, not to learne of him, but to tempt him; That on those two precepts of loue, thou shalt loue the Lord thy God with al Mar. 22. thine heart, with all thy soule, with all thy minde: and thy neighbour as thy selfe, the whole law and the Prophetes dependeth Albeit then one obserue all other parts of the law, yet offend against the law of loue, wherein the whole law is cōprised, he is become guiltie of all, sinning against that which conteineth all, which is loue.

2 A man obseruing the whole law, yet offending a­gainst one point or parte thereof, is guiltie of the whole: because no man can perfectly keepe any part of the lawe, as it should be kept, which keepeth not the whole: there­fore in failing in one iote of the law, men faile (as it were) [Page] in all, and are guiltie of all. For all the parts and precepts of the law are so knitte and vnited together in an insepe­rable coniunction: as that who so keepeth any one per­fectly, keepeth all: who so offendeth against any one, of­fendeth against all, and is guiltie of all.

And is not this agreeable to Moses doctrine, who holdeth all men vnder a bitter curse, which obserue not Deut. 27. all the whole lawe of God? denouncing that curse against euery particular offence, which is denounced against the breach of the whole lawe: and holding them vnder the same condemnation, that offended against any iote of the lawe: whereunto they are subiect which are guiltie of ma­ny transgressions. To shew that men are counted guiltie before God of the whole law, which are found faulrie in any part thereof? Wherefore denouncing a curse against many particular sinnes, he concludeth his terrible curse with these words; Cursed is euery one that perseuereth not in all the words of this law, to doe them. Wherefore, how so euer men obserue many parts of the lawe, yet if they obserue not the whole: they are guiltie of the whole: and vnder the curse and malediction which to the general breach of the law is threatened.

Doth not our Sauiour teach, that vnlesse we obserue his whole doctrine, when we professe him, and are bapti­zed in his name: that it preuaileth little to obserue some? Mat. 28. when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples? Would not al­mightie God geue vs so much to vnderstand, when in his lawe hee bindeth vs so often to the obseruation of the whole? Which thing to intimate vnto vs, the Apostle af­firmeth, that whosoeuer obserueth the whole law, yet fai­leth in any point, is guiltie of all. A man therefore kee­ping all the whole lawe, beside that one thing wherin he offendeth: is guiltie of the whole: and that no lesse in re­spect of the breach of the law it selfe before God: then if he had offended in many points thereof: albeit he more greeuously (no doubt) offendeth, that offendeth in more precepts.

Wherefore, as when a Prince enioyneth his Sub­iects the obseruing of all his lawes and ordinances which he geueth them: if any one obserue all the rest, saue onely one, wherein he offendeth: the same is a breaker of the kings commaundement, and hath transgressed the law of his Prince, and is subiect to the penaltie which is threate­ned the transgression of the whole lawe: Euen so, God en­ioyning vs sundrie precepts, & willing vs to obserue them all: If any man obserue nine of the commaundementes, yet offende in the tenth: hee is a transgressor of the lawe, and is guiltie of the whole law: Whereunto full and per­fect obedience is enioyned.

Thus they which obserue all the rest of the law, and yet offend in any one point: are held as transgressours of the whole lawe, whereof they are guiltie: for the law is as wel broaken in one, as in many offences: though not so greeuouslie in one, as in many. And as a iudge, hauing twelue malefactors deseruing like sentence, to be puni­shed in like manner, all whom the law requireth to be ex­ecuted: if he hang eleuen, and let the twelfe escape for fa­uour: he is an vniust, a wicked and corrupt iudge in that action, euen as if he saued foure, sixe, or more: euen so, when men offend in one point of the lawe, though they obserue all the rest: they are guiltie of the whole: in as much as in one, as well as in many, it is broaken. Whereof the Apostle Saint Iames admonishing such as wil be counted iust, and obseruers of the lawe, and yet haue the faith of our Sauiour Iesus Christ in respect of persons: prote­steth vnto them, that if they keepe all the rest of the law of God, yet in this one thing, which is against loue, they fall away from duetie: they are guiltie of all.

If he that keepeth the whole law, beside that one thing wherein he offendeth: and in that one offending, be guiltie of the whole law: then it may seeme, that it is all one to offend in one, and in many precepts of the lawe: that it is like sinne to transgresse in any one tittle or iote, and in the whole lawe: equall sinne to breake one, and all the precepts and commandements of the law of God: and [Page] so all sinnes may seeme alike and equall, as the Stoicall Philosophers were of opinion.

Hereunto be it answered, that the Apostle saith not; he that keepeth the whole law, and offendeth in one point thereof, is guiltie of the whole, in like manner, or alike, as if he had offended in the whole, and euery point thereof: but he is guiltie of the whole. Guiltie he is of the whole, who offendeth in one: but not so guiltie, nor so greeuous­ly offending, as if he offended in euery point of the lawe. So that the Stoicall equalitie of sinnes (that all sinnes are like) may not herence be gathered, nor auouched.

Which opinion of those blockish, not Philosophers in deede, but meere fooles rather, is hissed out of the Schoole of Christ. And as it may not herence be gathe­red: so may it diuersly be confuted,

1 All sinnes not to be equall it appeareth manife­stly, if that we looke into the causes, the beginnings, and the affections from whence sinnes rise in men. These cō ­sidered, one sinne shalbe seene greater or lesse then ano­ther. For who seeth not, that sinnes proceeding of mali­cious wickednes, are greater then such as be committed of infirmitie, weaknes ignorance? This the holy Prophet Dauid that man of God knew, who looking into the cau­ses Psal. 59. of sinnes, reputeth the sinne of maliciousnes much greater then other sinnes: therefore he praieth to GOD 1. Joh. 5. not to forgeue such. Saint Iohn measuring sinnes by their causes, beginnings, and affections, accounting that sinne which is from wilfulnes, whereby wee sinne vnto death, farre beyonde all comparison the worst: willeth that the Saints should pray for such brethren as sinne, but not vnto death: As for such as sinne vnto death, by vni­uersally, and wilfully falling away from the knowē trueth, he would no prayers to be made for them. Our Sauiour Mat. 11. Mat. 12. Christ iudging and estimating sinnes: from their causes, promiseth mercie, fauour, grace, and pardon, to such as ig­norantly receaued him not; if at length they would come vnto him: but such as maliciouslie resisted the trueth; wil­fully fought against the gospell; obstinately opposed them [Page 111] selues against the holy Ghost, who offered them grace, & they refused: and so blasphemed the spirite of Christ, hee protesteth should neuer be forgeuen. Saint Jude distin­guishing of sinnes, whereof some are done of infirmitie, Iude 22. 23 and simple ignorance: some of stubbernes and peeuish­nes: measuring them by their causes, willed that such as sinne in the former kinde, should be pittied: but such as sinne in the second, should seuerely be corrected and cha­stened.

Saint Paul in two most worthie places to the He­brewes, Heb. 6. & 10 disputing of Apostasie, and sliding away from the knowen trueth, which commeth of a malicious obstina­cie, and wilfulnes of mind, measuring that sinne from the cause: the maliciousnes and wilfulnes of their hearts: de­nieth all pardon thereunto, as to a sinne irremissible, and which cannot be pardoned, as other sinnes are. Saint Paul writing of himselfe and his owne sinnes, in afflicting 1. Tim. 1. and persecuting the Church of Christ, measuring sinnes according to their causes: reputeth sinnes done of igno­rance lesse then sinnes of wilfulnes: Wherefore he offen­ding ignorantly, obtained mercie; whereas the Scribes and Pharisies, and other Iewes opposing themselues to the Gospell, were subiect to the eternall iudgement of God. In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg Rom. 2. sufferance and patience of God.

Finally, Saint Iames this our Apostle, in this his Epi­stle, Iames 4. esteeming sinnes from the affections and fountaines from whence they come, iudging that sinne which is of knowledge, greater then the sinne of ignorance, conclu­deth thus; Wherefore he that knoweth to doe aright, and doeth it not, to him it is sinne: that is, the greater finne. Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne, because hee came in person to them, and spoke vnto them, yet they vtterly refused him and his do­ctrine: which had they not done, their sinne had been the lesse. Thus their sinne of wilfulnes by Christ is iudged the greater: their sinne of ignorance the lesser. If men [Page] therefore weigh the causes, beginnings, affections of mē, from whence sinnes spring: that some are of wilfulnes, o­thers of ignorance; some of malice, others of infirmitie. Therence may we easilie see the inequalitie of sinne.

2 As of their causes sinnes are iudged: so also they are iudged of their euents, sinnes of malicious wickednes, thrust out and expell the holy Ghost, and Spirit of God: so doe not sinnes of infirmitie. Therefore sinnes of malici­ous wilfulnes, are greater then sinnes of infirmitie. Sinnes of wilfulnes abolish all faith from the hearts; and all re­pentance from the liues of men: and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes. So doe not sinnes of in­firmitie or ignorance. This was and is manifest in Cain, in Saul, in the Pharisies, in Iudas, in Julian the Apostata, & backslidar, in Lucian the mocker, and such like. Whereby it appeared that their sinnes were greater then the sinnes of other men. And thus also may we iudge the inequality of sinnes.

3 If we looke into the inequalitie of punishments, they also argue inequalitie of sinnes: for it were against equitie and right to punish like sinnes, in one more sharp­ly, in another more slenderly. Wherefore seeing almighty God, (the righteous and iust iudge of the whole earth,) Gen. 18. doeth punish some sinnes with greater, some with lighter punishments: it argueth vndoubtedly, a manifest differēce Gen. 3. of sinnes. When Adam and Euah had sinned, God layeth vnlike punishments vpon them; lesse vpon Adam, greater vpon Euah: whereby it may appeare, that the sinne of E­uah 1. Tim. 2. 14. was greater then the sinne of Adam. Salomon in his booke of wisdome, in the difference of punishment, inti­mateth Wisdome 6 the difference of sinnes. Wherefore, to shew that the sinnes of Princes are greater then the sinnes of the people he saith; They which are most lowe, are worthie mercie, but the mightie shalbe mightely tormented. Our Sauiour Christ, the eternall wisdome of God, by inequali­tie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men. To which purpose that serueth in the Gospell; That seruant which knoweth the wil of his master, and doeth it [Page 112] not, shalbe beaten with many stripes: but he that knoweth not the will of his master, yet committed things worthie of stripes, shalbe beaten with fewe stripes. That sinne ther­fore which is punished with many stripes, is the greater: that which with fewer, is the lesse sinne. In another place he setteth downe degrees of punishments, wherence de­grees of sinnes may be gathered. He (saith Christ) which is angrie with his brother vnaduisedly, is worthie of iudge­ment; Mat. 5. he that calleth him Racha, is worthie of a councel; who so calleth him foole, is worthy to bee punished with hell fire. As then a councell is greater then iudgement, and hell fire then a councell: so is contempt (signified by Racha) greater sinne then vnaduised anger: and slaunde­rous and reproachfull speach (by foole signified) greater Mat. 10. then the signes of contempt. Herence may it appeare, that the sinne of Sodome was lesse then the contempt of the Gospel, because our Sauiour auoucheth, that it should be easier in the day of iudgement for the men of Sodome and Gomorrha, then for that Citie which receaued not the Gospell.

Thus hee shewetb, that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sy­don: the sinnes of Capernaum greater then of Sodome, by the punishments which should be greater and heauier vpon Corazin and Bethsaida: then vpon Tyrus and Sy­don: vpon Capernaum, then vpon Sodom. Wherefore he vpbraideth them, and denounceth horrible vengeance a­gainst them. Woe to thee Corazin, woe to thee Bethsai­da: for if the myracles done in thee, had been done in Ty­rus and Sydon, they had long agoe repented in sackcloth and ashes. Verely I say vnto you, it shalbe easier for Tyrus and Sidon in the day of iudgemēt, then for you. And thou Capernaum, which art lifted vp to heauen, thou shalt be brought downe vnto hell: for if the great workes which haue been done in thee, had beene done among them of Sodom, they had remained vnto this day: But I say vnto you; it sh [...]lbe easier for thē of Sodome in the day of iudgement, then for thee.

In that he therfore denounceth heauier iudgement against these Cities, then against Tyrus, Sydon, and So­doma: it appeareth that their sinnes were the greater; & so they were indeede, in respect of their knowledge of Gods will, and the manifolde myracles they had shewed them, to prouoke them, which were not done vnto Tyrus, Sidon, or Sodoma, the famous Cities. To like purpose, Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost, then to the blaspheming of the sonne of man, intimateth greater to be the sinne of blasphemie a­gainst the holy ghost, in wilfully and maliciously resisting the trueth, then the sinne of blasphemy against the sonne of man, in taking offence at his basenes and humilitie. And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies, for deuouring poore widowes houses vnder pretence of long praier: Christ sheweth that their sinne is greater then the other sinnes of men, in that therunto he denounceth heauier condemnation.

Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or in­flicted: Rom. 2. wherefore in that men by contemning the long patience of God, heape and treasure vp vnto themselues the greater punishment. Therence it appeareth, that the contempt of Gods great mercie and patience, is a sinne greater then the common sinnes of men. Saint Iames, to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren, in cu­riouslie and rigorouslie condemning them, when we our selues are likewise guiltie and faultie, is a greater sinne then other sinnes among men: declareth that by the pu­nishment, because it prouoketh God to punish vs there­fore more seuerely: therefore hee disswadeth the Saintes therefro; My brethren, be not many masters, knowing that we shall receaue the greater condemnation. The lawe it Deut. 25. self (to teach an inequalitie of sinnes by the inequality of punishments) willeth that punishments should be accor­ding to the hainousnes of the sinnes: implying inequality of sinnes, by inequalitie of punishments.

Salomon the wise man, shewing that thefte is not so Pro. 6. [Page 113] abhominable in the sight of God, as whordome is; by the punishment of both (for theft might be redeemed; but adulterie was a perpetuall infamie, and death by the lawe of God) faith: men doe not dispise a thiefe when he stea­leth, to satisfie his soule when he is hungrie: but if he be found, he shall restore seuen folde, or he shall giue all the substance of his house: but he that committeth adulte­rie with a woman, he is destitute of vnderstanding, and hee that doeth it destroyeth his owne soule. S. Augustine no doubt therefore, measuring sinnes according to their Lib. 21. c. 16. ciuit. Dei. punishments, and seeing that inequalitie of paines, doe growe of the inequalitie of offences and sinnes: writeth, that hell fire shall bee greater or lesser, according to the wickednesse of men. Whose sinnes therefore are greater, their punishment shal be sharper: whose sinnes, are ligh­ter, their paines shall bee easier. So that inequalitie of punishments, doth rightly argue inequalitie of offences. God almightie, in his word and law, partly inflicting, part­ly threatning greater punishment to one sinne then to an other: doth thereby sufficiently teach vs the inequalitie of sinnes, by men against him committed.

4 Neither this onely, but euen mans owne consci­ence, when he hath committed sinne, sheweth and testi­fieth inequalitie of sinne: in that he is more vexed & trou­bled in mind, for some one, then for another sinne: more inwardly tormented for committing adulterie, in brea­king the promise, which he made before God and his ho­ly Congregation: then for theft: more in minde disqui­eted for the committing of murther: then for oppressing his neighbour in bargaining: more burthened in con­science for slaying his owne father and mother, then any other man or woman: more grieued in spirite for horrible blasphemie against GOD, and his Sonne Christ, whose soul men slay, as it were: whose bodie they rent: whose sides they pierse: whose flesh they teare: whose heart they wounde: whose bloud they shedde: whose name they prophane by cursed, execrable, cruell, and vngodly othes: then for slaunder or backebiting [Page] of their brethren. Hauing this testimonie of our con­science, which by the instinct and light of nature is im­printed, and impressed in mens hearts: it is euident that there is great difference and inequalitie of sinnes. Which thing wee may see in Cain, whose sinnes were Gene. 4. many: yet no one so much touched his conscience, as the shedding of the innocent bloud of his brother. Esau had manie sinnes, for which he was worthily con­demned for a prophane person: yet none of his sinnes Gene. 27. Heb. 12. 27. troubled him so much, as that for one portion of meate, he had solde his birth-right: wherefore afterward when hee woulde haue inherited the blessing, he was reiected, and found no place of repentance, though he sought that blessing with teares, as the Scripture recordeth Iudas the traitour, was an euill man euerie way: couetous, mercilesse, and guiltie of great wickednesse: yet none Mat. 27. of these, troubled and disquieted his minde so much: as his treason and shedding of innocent bloud: where­with he was so touched, as that through conscience ther­of, hee brought the money backe againe to the rulers, which for his betraying Christ he had receiued, and went out and hanged himselfe.

This wee finde and knowe to bee most true, both in hystories sacred, and also prophane: in common vse and practise of our times: that some one sinne so much more then others, haue disquieted mens mindes: as that some therefore haue fallen phrentike: others be­come desperate: some haue beene dayly disquieted, and haue languished away: others haue beene the but­chers of their owne bodies: whereby appeareth euident­ly inequalitie of sinne.

5 Moreouer, not onely Gods lawes, but ciuill Iawes acknowledge inequalitie of sinnes: in that they doe not onelie set downe greater punishment to one sinne, then to another: but also giue more sharpe charge for the auoyding of one sinne, then of another. As Gods lawe chiefly forbiddeth idolatrie, which is spiri­tuall fornication: mans lawe chiefly forewarneth to be­ware [Page 114] of disloyaltie, rebellion, and rising vp against their princes: wherby it appeareth that these are greatest sins, both before God and men: and so an equalitie of sinnes.

6 The verie Scriptures of GOD, the woorde of trueth witnesseth, that one sinne is greater then an o­ther: therefore vndoubtedly sinnes are vnequall. Al­mightie GOD comparing the sinnes of Hierusalem Ezech. 16. Psal. 1. 1. with the sinnes of Samaria and Sodome: auoucheth that Hierusalem had done worse then they both: and had corrupted her wayes, more then eyther Samaria or So­dome: and had farre exceeded them, and iustified them, in the abhomination which shee aboue them, had com­mitted. Our Sauiour auoucheth in plaine maner, inequa­litie Iohn 19. of sinne, when he tolde Pilate, that Judas in betray­ing him, had the greater sinne. Saint John plainly auou­cheth 1. Iohn 5. inequalitie of sinne, in that he sayeth: There is a sinne not vnto death, for which we must pray in the bre­thren: Another; vnto death, for the which hee woulde not haue praier made. Saint Paul preferring adulterie and fornication before other sinnes: putteth a plaine 1. Cor. 6. marke of difference betwixt sinnes: therefore hee saith, Flie fornication: euerie sinne that a man doth, is without the bodie: but hee that committeth fornication, sinneth against his owne bodie. Finally, S. Peter maketh an eui­dent difference and inequalitie of sinnes, when hee spea­king 2. Pet. 2. of backesliding: affirmeth, that it had beene better for men, neuer to haue knowen the worde of righteous­nesse, then after they haue knowen it: to turne from the holy commaundement giuen vnto them.

7 As one vertue is more excellent then another: so is one sinne & vice worse then another: but S. Paul maketh 1. Cor. 13. 13. charitie more excellent then either hope or faith: there­fore it must so fall out in sinnes, that one be woorsse then another. Seeing therefore that all sinnes came not from the same roote and originall: seeing the like e­uents, follow not all sinnes alike: seeing some sinnes are punished more sharpely, others more sleightly: Seeing [Page] some sinnes more trouble the consciences of men then others do: seeing not onely Gods lawe, but mans also, forwarneth of one more then of another: seeing the verie Scripture of God affirmeth one to be greater then an o­ther: then is the Stoicall opinion false, which holdeth an equalitie of all sinnes. Neither is it the meaning here of the Apostle, to make all transgressions alike: as if it were al one to sinne in one, and in many precepts: but to shew that the whole lawe is so vnited in euerie point, that who so breaketh one iot, breaketh all: and that no man can perfectly fulfill any one commaundement, which fulfil­leth not all. And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaun­dement, whose will and pleasure is vnaccomplished, as well in one part of the lawe, as in manie: therefore saith he, who so euer keepeth the whole lawe, and yet faileth in one poynt, he is guiltie of all: and this is the propo­sition.

2 This proposition of the Apostle, is in the seconde place confirmed: that hee that transgresseth in any one point of the lawe, is guiltie of the whole. And his reason or proofe is fetched from God, the authour and maker of the lawe: who, as he is alvvayes like himselfe, and one; so hath hee vnited euerie part of the lawe in so narrowe and streight coniunction: as that hee that offendeth in anie one poynt, breaketh all, and is guiltie of the whole. For one and the same God, which forbiddeth commit­ting of adulterie, forbiddeth also the committing of murther: So that if we commit not adulterie, yet if wee commit murther, we haue transgressed the lawe. He that forbiddeth theft, forbiddeth also false witnesse. If wee steale not, yet beare false witnesse agaynst our brethren, wee haue transgressed the lawe. The same God forbid­deth drunkennesse, which also forbiddeth wantonnesse: If therefore we be not wanton, yet bee drunken, we are transgressours of the whole lawe. To be short, the same God which commaundeth one thing, commaundeth al­so [Page 115] another: hee that forbiddeth one sinne, forbid­deth also another: So that if a man seeme to keepe the whole lawe, [...]hat onelie part wherein hee offen­deth excepted, and therein fayleth: hee is guiltie of all.

Wherehence then it followeth, that if men keepe all the rest of the lawe, besides this one thing: that hee re­specteth the persons of men, and so offende agaynst the lawe of loue: hee sinneth agaynst the lawe, and is guil­tie of all the whole lawe: because hee that commaun­ded the other partes of the lawe, commaundeth this also: so that his will is broken in one, as well as in many poynts of the lawe. Thus the Apostle reasoneth from the authour of the lawe, who willeth that euerie part thereof be obserued.

VVhat sayeth some man: is hee that preferreth the prophane rich man, before the poore godly person, and therein offending, guiltie of the sinne of adul­terie, murther, blasphemie, vnlawfull lust, concu­piscense, couetousnesse and the rest? Or committeth he all the sinnes in the lawe forbidden, which committeth one onely sinne, and therein offendeth?

No assuredly. But because the breach of one title of the lawe, is the turning away from the will of GOD, the lawe maker: whose will is transgressed in the neg­lecting of anie one duetie: therefore hee which offen­deth in one poynt, is helde as guiltie of the whole lawe. Such therefore as regarde the persons of the rich, with disdainefull contempt of the poore: transgresse the lawe therein, and are guiltie of the whole lawe: if wee respect the Maiestie of God, which is hurt as well in the breach of one, as of many precepts, albeit (as hath beene said) not so grieuously.

VVhich is here set downe by the Apostle, least anie shoulde seeme to flatter and excuse himselfe, or vaunt himselfe for guiltlesse, when hee obserueth all the rest of the lawe; yet in anie iot thereof offen­deth.

Wherefore (as if the Apostle shoulde say) let vs graunt that in manie things you obserue and keepe the lawe, and therein offende not: yet can you not denie, but that in preferring the wicked wealthie rich men be­fore the godly poore brethren: you haue the fayth of Ie­sus Christ in respect of persons: in doing whereof, his will is broken, who hath commaunded the rest of the lawe: and so you are guiltie of the whole lawe. For hee that commaundeth one thing in the lawe, commaundeth another: he that commaundeth we should not commit adulterie, commaundeth also, that wee shoulde not kill: whereof, in whether soeuer we offende, his lawe is bro­ken: his will and pleasure transgressed: therefore there­in offending, wee are guiltie of the whole lawe of God. Thus the Apostle by this reason drawne from example of the partes of the lawe, vvhich are all enioyned by the same lavv-maker vvhich is God: proueth the former pro­position: vvho so euer keepeth the vvhole lavve, and fayleth in one point, is guiltie of all. For hee that saide, thou shalt not commit adulterie, saide also, thou shalt not kill: vvherefore if thou commit not adulterie, yet if thou kill: thou art a transgressour of the lavve. These thinges beeing so manifest, vve need no further to dilate this matter: this for the proofe of a thing so plaine, being sufficient.

3 The thirde and last thing in this seconde reason, is the conclusion, in the 12. and 13. verses contained. In vvhich conclusion there are tvvo things to bee noted. 1 The conclusion it selfe. 2 The reason of the con­clusion.

This conclusion, is as an exhortation: so speake, and so doe, as they vvhich shall bee iudged by the lavve of libertie. VVhereby vvee are aduertised, that such as vvill be exempted and cleared from the curse of the lavv: must both so speake and so doe, as they vvhich hope to bee iudged by the lavve of libertie: In all our doings, in all our sayings, in all our actions, in all our speeches, so to conforme our selues to the nourishing of loue: [Page 116] as they which hope thereby to bee absolued from death and damnation. Wherefore it is good to bewarie and charie both in our doings, and in our sayings also: that neither in the one, neither in the other, wee fall away from perfourming of duetie of loue one to another: which care who so euer neglecteth: shall not taste of the grace of God, who hath in singular loue, and tender mer­cie deliuered vs from the curse of the lawe especially vp­on condition, that as thereby wee are partakers of his vnspeakable loue: so wee should in like manner cheerish and maintaine charitie among our selues, wherunto this partiall preferring of persons is contrarie.

By the lawe of libertie, some vnderstand the law of loue: which therefore is called the lawe of libertie, be­cause through loue wee are deliuered from sinnes: for that our sinnes and iniquities are couered before God, 1. Pet. 4. Pro. 10. when we shewe the manifest tokens of loue towardes our brethren. And by this lawe men are saide to bee iud­ged, because in the generall iudgement, sentence shall be giuen eyther with vs, or agaynst vs, by the fruites of Matt. 15. our loue. If wee shall shewe vnfeigned loue towardes Christ in his afflicted members: in feeding them, hun­grie: in refreshing them, thirstie: in harbouring them, straungers: in clothing them, naked: in visiting them, sicke: in seeing them, imprisoned: then shall we heare sentence of comfort: Come yee blessed of my father: receyue the Kingdome prepared for you from the be­ginning of the worlde. But if we shewe no loue by these: then shall wee heare sentence of condemna­tion: Go you cursed of my Father into euerlasting fire, prepared for the diuell and his angels. Thus accot­ding to these testimonies of faith, and fruites of loue, wee shall bee iudged. Howsoeuer this bee true: yet the lawe of libertie maie rather heere signifie the See 1. Chapter verse 25. Gospell it selfe: or the mercie of GOD, in the Gos­pell preached vnto men: and the Gospel or mercie of God, may therefore be called the law of libertie because [Page] they which are effectually partakers thereof, are there­by deliuered from the curse of the lawe: from dreade of death; from power of Satan; from slauerie of sinne; and translated into the glorious libertie of the sonnes of Rom. 8. God.

And here to bee iudged, is to bee discharged, quitte, deliuered, and absolued from death and damnation: as the place it selfe may import vnto vs; so doe, and so speake, as they which shall bee iudged by the lawe of libertie: that is such as trust by the mercie of God to be deliuered from death and damnation.

The reason of this exhortatorie conclusion is: there shall bee condemnation mercilesse vnto him that shew­eth no mercie; and mercie reioyceth agaynst condem­nation. Such as in disdayning and contemning the poore, and preferring the rich, beeing prophane and wicked, shewe themselues mercilesse and voyde of loue: shall themselues taste, not of mercie, but of iudgement; not of loue, but of the wrath of GOD: but they which in this poynt fulfill the royall lawe of GOD, commaunding men to loue their neighbours as themselues; and so shevve themselues mercifull, euen tovvardes the poore brethren: they shall triumph ouer iudgement and condemnation, vvhereunto they shal not be subiect.

This thing, as in the proposed matter it is most true: so in other officices and dueties, it is no lesse ma­nifest: for generally vvho so is of an hard heart, mer­lesse, currish and cruell towarde men: shall finde God seuere, rough, & sharpe against himself. For mercy shalbe restrained from those which shew no mercie, and iudge­ment, or condemnation mercilesse, shal be to them which shewe no mercie. If in Christian assemblies, men preferre the rich with mercilesse contempt of the poore brethren: Almightie God in the assemblie of his Saints, and in the meeting together of thousands and ten thousands of his angels: shal neglect & disdaine thē. In the works of mercy [Page 117] who so is merciles▪ shall finde no mercie: for he that stop­peth Pro. 21. his eare to the crie of the poore, shall crie himselfe, and not be heard. Wherefore the glutton in the Gospell, Luke 16. neglecting the humble suite of poore Lazarus, onely for the crummes which fell from his table: crieth in hell fire for euer, to haue the tippe of his tongue onely to be coo­led: and findeth no fauour.

Almightie God in his prophet, sheweth himselfe an­grie, Isai 1. not fauourable, to such as by their auarice, vsurie, oppression, and extortion, fraud, deceite, and crueltie in Psal. 18. dealing, haue beene without pitie. Dauid the man of God, protesting that God reiecteth them when they crie for helpe, either in paine or in feare, who reiecte the crie of the poore afflicted: saith; They cried, but there was none to helpe them: euen to the Lord, but hee answered them not. In mutuall pardoning and forgeuenes of sinne when we our selues are harde and straite laced: wee finde God harde and seuere toward our selues: for he shal find vengeance at the handes of God, who seeketh vengeance Ecclus. 28. Mat. 18. Marke 11. 2 in his owne priuate quarrels, as Sirach recordeth; The seruant who would not haue pitie vpon his felow for one hundred pence; is dealt withall in seueritie, til all the debt of tenne thousand talents, be discharged, in the Gospell. Who therefore (saith Cyprian) lost that fauour which be­fore was shewed him: because he shewed not fauour to his fellow seruant. In iudging of our brethren, and all other Vpō the Lords praier. dueties to be perfourmed vnto men: wee must looke to receaue with the same measure, whereby wee haue deli­uered.

If we geue by hard measure of rash and cruel iudge­ment, wee shall reape, and receaue againe by the like. Wherefore our Sauiour Christ exhorteth men not rashlie to iudge or condemne: least they be likewise iudged and Mat. 7. condemned: for with what measure we meate vnto other men, it shall bee measured with the like vnto vs againe: which is the iust iudgement of God against men, in the whole course of their liues.

Such then as are mercilesse, and nourish not loue, [Page] shall not only not obteine mercie, but cannot aske mer­cie at the hands of GOD or man. For with what face, what looke, what countenance can they aske that, which they haue denied to others? Yea, experience and vse of things doe plentifully teach vs, that mercie shalbe denied the mercilesse: and condemnation without pittie, shewed vpon them which shew no mercie.

Haue we not seene many pinched with pouertie, bit­ten with famine, eaten with noysome diseases, spoiled of their wealth, robbed of their riches, vexed in their mindes, tormented in their bodies, afflicted on euerie side: who in the daies of their flourishing wealth, in the soundnes and health of their bodies, and quietnes of their mindes, haue beene merciles towardes such, as in this wise were afflic­ted? Hath not condemnation, execution, punishmēt, been merciles towardes them, for that they shewed no mercie? This is therefore generally in al things, particularly true, in hauing the faith of our glorious Lord Iesus Christ, in respect of persons, that there shalbe condemnation mer­ciles shewed vnto them which shew no mercie.

The opposite and contrarie member hereunto is, mercie reioyceth against condemnation: for they which are mercifull, shall finde fauour, grace and mercie, before the iudgement seate of God, and reioyce ouer condemna­tion, which through the grace of God they shal escape: in as much as by their loue, and fruites of mercie, they shewe themselues truely inserted and ingraffed into the body of Rom. 8. Iesus Christ, whereby they are exempted and freed from condemnation: For there is now no condemnation vnto those that are in Iesus Christ, which walke not after the flesh, but after the spirite. These being made by the mercy of God, the liuely members of the body of Iesus Christ: these being the children of the resurrection: these beeing the heires of the grace of god: these being the iointheires with Iesus Christ: these (by their vnfeined loue) shewing themselues the faithfull and vndoubted Saints: shall not come into condemnation, neither see death: neither feare they the seueritie of Gods iudgements, (as doe the wic­ked, [Page 118] but reioyce and triumph ouer condemnation.

Wherefore, seeing that iudgement shalbe mercilesse towardes them which shewe no mercie, and that mercie reioiceth against condemnation: let vs not respecte the outward appearance of men, and regarde the riche, with disdainfull contempt of the poore, and so appeare merci­lesse: least that we fall into mercilesse condemnation: but let vs haue a right iudgement of the brethren, that wee serue one another in the feare of GOD: And so geuing testimony of the mercie wherof we are partakers through Christ: by him may triumph, and reioyce ouer condem­nation. This the GOD of all might, maiestie, and mercie, graunt vnto vs: To whom, with the sonne and the holy Ghost, be all praise, honor, and glorie, both now, and for euermore. Amen.

Iames Chapter. verses 14. 15. 16. 17 18. 19. Sermon 12.

1 Now to proceed vnto these thinges as they lie in the Apostle. The first is the Proposition, whereof thus saith the Apostle; What auaileth it though a man say hee hath faith, when he hath no workes? Can his faith saue him? As if he would say; That faith which is void and de­stitute of good workes, as fruites, effects, and tokens of a faith: is not to be reputed and taken for a true, sauing and iustifying faith: but rather for a shew and shadow of faith, then for faith indeede: for that no man is iustified and sa­ued by faith before GOD: whose faith in due time, and in conuenient manner, sheweth not it selfe in the fruites and dueties of loue.

A doctrine most wholesome, most needfull, most ne­cessarie, most profitable: cōteyning a most graue discourse of the fruites of sanctification in al the elect of god, against such as make shew of faith, without godlines: wherin men are taught that the very profession of Gods word, & chri­stian religion, profiteth nothing: vnlesse it be ioyned with the studie of good works, whereby our faith is made ma­nifest vnto men.

This matter and argument is often vrged against the shamelesse hypocrites of all times, who pretend religiō [Page] in outward appearance: but practise not true holines, whereby their religion might be cōfirmed: as both in the former Chapter towards the end, and from this place to the knitting vp of this present Chapter. By Saint Paul; 1. Titus. who inueyeth against their hypocrisie, who professe in words they know God, but in workes and deedes denie him: being abhominable, disobedient, and to euery good worke reprobate: whereof the world shalbe full towardes the ende thereof; as hee also foretolde his Scholer Timo­thie: 2. Tim. 3. 2. Pet. 1. euen of them which should haue a shewe of godlines, but should deny the trueth thereof. To whom Saint Pe­ter subscribeth: who requireth in the Saintes, that vertue, action and practise of good workes, be ioyned with faith: that there may be that golden chaine of all Christian or­naments in them, wherewith (aboue other thinges) their liues might be beautified. Whereof also Saint Iohn admo­nisheth, 1. Iohn 3. in calling men to the practise and doing of righ­teousnes. And our Sauiour himselfe in the holy Gospell, Mat. 7. casting them off as workers of wickednes: whose whole religion is in words onely; Lord, Lord: and counting thē for truely religious, who endeuour to doe the will of their Father which is in heauen. Finally, hereunto serue al the exhortations in holy Scripture, whereby the men of God moue vs to the practise of obedience, and studie of vertue in the whole course of our life: which is the onely & spe­ciall drift in the Apostles discourse here set downe, as is manifestly apparant.

Albeit then men by their workes deserue not life, ne yet purchase their saluation by their deedes: but with god are iustified onely through faith in Iesus Christ, as the whole body of Scriptures, the examples of Fathers, the testimonies of the learned Doctors of the Church, con­firme: yet are good workes so necessarie in those which are once iustified by faith before God: as that where they are not, faith is dead and fruitlesse: yea, a shadow of faith rather then faith it selfe, whereby men are iustified and saued before God. Which thing the Apostle Saint Iames to intimate, in his affirmance here auoucheth; What auai­leth [Page 120] it my brethren, though a man say he hath faith, when he hath no workes? Can his faith saue him?

That faith, thē, which is without good works, is not such a faith, as whereby we are iustified and stand before God: but a fruitelesse, dead, and barraine faith, whereof we boast in vaine. For, outward profession without holy conuersa­tion, is halting hypocrisie: and pretended religion with­out true reformation, is double iniquitie. This is the do­ctrine of holy Scripture, this is the state and proposition of this present Treatise: this is the thing carefully & con­tinually preached by the Ministers and Preachers of the gospel now receiued: yet our aduersaries, to bring vs into odious and hatefull contempt with men, with batter backbiting, and reproachfull slaunder, say; We preach libertie to sinne: we lay loose the raignes in the neckes of men, to all iniquitie: we geue licence to all licenciousnes and im­pietie. when we preach that good workes are necessarie in all those which are iustified: partly to set forth Gods glo­rie: partly to shew and expresse our vnfeyned faith; partlie to winne others by vertuous example, to godlines: preach we liberty? when we teach, that faith voide of good works, when time, place, persons, and other occasions and circū ­stances serue: is vaine, fruitlesse, and barraine: Teach wee licentiousnes to sinne? when we crie against the vain pro­fession of men, carelesse of the dueties of loue: Laye wee the raines loose in the neckes of men, to runne he adlong into their owne destruction? when we auouch that euerie one which calleth vpon Christ, must depart from iniqui­tie: Geue we bitte and bridle to iniquitie? Finally, when we all with one mouth and one mind, crie out against ver­ball religion, which is onely in word: and driue men to the practise of pure and holy obedience, if they will euer looke to inherite the kingdome of heauen: Doe wee (like heretikes) swerue from the trueth, and not rather agree & meet iust with Saint Iames his doctrine: who affirmeth, that men in saying they haue faith, when they haue no workes, auaile nothing: neither that such a faith can saue them

The Proposition of the Apostle therefore is this. If a man say he hath faith, when he hath no workes, it pre­uaileth nothing, neither can that faith saue him. In which proposition, and Apostolick affirmance, is liuely set down vnto men, the necessitie of good workes, and fruites of sanctification.

This Proposition is prooued from the fifteene verse to the sixe and twentie, by foure reasons: Wherof two are 1. Is the confirmation of the place. in these words of the Apostle, to the nineteene, or rather to the twentie verse conteined. The first from a simili­tude, in the fifteene, sixteene, seuenteene, eighteene verses comprised. The seconde in the nineteen verse deliue­red.

1 Reason, why faith (bringing not forth good works) cannot saue men, neither auaileth any thing: is from a si­militude. In which reason three thinges must be conside­red. 1 The similitude it selfe. 2 The application of the similitude. 3 The preuenting of an obiection.

The similitude in these words is expressed. If a bro­ther or sister be naked, or destitute of dayly foode, & one of you say vnto them; Depart in peace, warme your selues, fil your bellies: notwithstanding you geue them not those things which are needfull to the bodie: what helpeth it? For a man to say to the hungrie, goe fill thy bellie: to the thirstie, goe drinke: to the naked, goe apparrell and cloath thy selfe: to the harborlesse, get thee lodging: yet geueth nothing at all whereby they may doe so: For hee neither geueth meate to feede him; nor drink to refresh him; nei­ther cloath to couer him; nor houseroome to harbor him: This bidding the hungrie to fill his bellie; the naked to warme him; the thirstie to refresh himselfe; the harbour­lesse to get himselfe lodging, is no true charitie, nor soūd loue: but charitie in shew, loue in word, which Saint Iohn condemneth: My little children, let vs not loue in worde, neither in tongue onely; but in deede and in trueth: For Christian charitie, and pure loue, standeth not in wordes, 1. Iohn 3. but in deedes, and proceedeth from a pure and sincere af­fection.

For a man to say to him that hath purse pennilesse: bodie cloathlesse: scrippe meatlesse: remaining harbourlesse: go get thee meat: go cloath thy backe: go fill thy bagge: go lodge thy selfe, maketh shew onely of false liberalitie. If a Surgeon say to the wounded person, get thee salue and heale thy selfe: yet giueth him neither salue nor plai­ster, nor any thing whereby his sore may be healed: com­forteth but slenderly. A phisitian bidding his cure and pa­cient to waxe strong: to recouer health: to walke abroad: and yet applieth nothing, neither prescribeth any thing whereby strength may be gotten, health recouered, for­mer state restored, by bare wordes profiteth nothing. He that meeteth a wayfairing man, farre from al path or high way, wādring; and saith, go aright: yet teacheth not which hand he must turne on, which way he must take, which path he must follow; helpeth the staier nothing towardes his proposed iourney. To bid the hungrie go fill his bel­lie, and yet to giue him nothing, is no charitie: to will the naked to cloath himselfe, and minister not whereby that may be accomplished, is no liberalitie: for the Sur­geon to perswade the wounded man to cure himselfe, teaching not whereby he may do it, is no pitie: for the Phisition to exhort his pacient, to recouer helpe and health, and prescribe not whereby the sickenesse may be repelled, and former state restored; is no remedie: to bidde a man keepe the right way, when hee is altoge­ther out, and not to set him in the path hee must fol­lowe, is no courtesie. Thus by this similitude, the Apo­stle sheweth, that that is no faith which is in wordes onely.

2 The application of this similitude is the seconde thing in this first argument and reason: thus by the A­postle expressed: as to say to the hungrie: goe fill thy bel­lie: and to the naked, goe warme thy selfe, and giue no­thing whereby his hunger may bee slaked, and his na­kednesse couered, and his bodie warmed; is no libera­litie in deede: so neyther fayth is to bee counted fayth in deede, when it is voyde of good workes. Euen so [Page] saieth Saint James, the faith if it haue no workes is dead in it selfe. Such faith therefore as bringeth not foorth good fruites, and is plentifull in good workes: is not true fayth, but an image of fayth: is not a liuely fayth, but a certaine deade thing, set out by the name of fayth: euen as to say to the hungrie, go fill thy bellie, is no charitie.

A true fayth, by the workes of loue is quickened, re­uiued, and receyueth, as it were, life, in the sight and shew of men. Wherefore that fayth which is destitute here­of, is as deade, and not to be accounted of. For, as when we see our brethren naked, destitute of dayly foode: af­flicted and distressed on euery side: and say to them, God helpe you poore men, God comfort you, go in the name of God, and prouide for your selues, yet wee giue them nothing: this our speach argueth not true liberalitie and charitie: euen so when we say wee haue fayth, and yet shewe no deedes, whereby our fayth may bee knowen vnto men: thus to boast of fayth: thus to say wee haue faith: thus to pretende that wee doe beleeue, doth not argue true faith: for faith saieth Chrysostome, without Hom. 8. vpon 2. Tim. workes, is a figure, shewe or image without force or vertue. VVhereof to boast, is to boast of a dead thing, wherein is no quickenesse, no life, no profitablenesse to men: and to incurre iust reproofe, and open reprehension with the worlde.

The bare name and profession of faith, which hypo­crites and the common sort of men count and call faith: which by a kinde of correction and graunting may be so called: when men pretende in wordes that they beleeue, and in outward appearance professe themselues to haue faith, which we may graunt to bee a kinde of faith: be­ing destitute and voide of good workes, is in deed vaine and dead: neither deserueth it the name of faith more then a dead man, deserueth to be called a man: yet so men call him sometimes: or the image of Caesar, to be cal­led Caesar: or the picture of King Henrie deserueth to bee called the King. Which names, if we applie to these [Page 122] things, wee speake vnproperly, as to call a deade man, a man: or Caesars image, Caesar; or King Henrie his picture, King Henrie: so when we call this dead faith, faith: wee speake vnproperly.

If a man (saieth he) hath faith, and that he belee­ueth: yet is mercilesse, cruell, couetous, reprochfull, blas­phemous, riotous, vniust, vnrighteous, vngodly, an oppressour, extorcioner, vsurer, murtherer, drunkard, proud person, or caried away with any such like ini­quitie and sinne, from the studie and practise of good workes: can that fayth saue him? Can that faith bee counted such a fayth, as whereby before GOD wee are iustified? Or may wee not rather say, that fayth quai­leth, dyeth, and is decaied in him? Which men may graunt to bee fayth in a speach vnproper: but not such a faith as is accepted with GOD, through Iesus Christ. Euen as that was no liberalitie, neither is it, for a man to say to the hungrie, go fill thy bellie: and to the na­ked, go warme thy selfe: and yet to giue them no­thing needefull for the bodie: but rather a mocking, both of the distressed, and of GOD himselfe: vppon whome the contumelies, reproches, iniuries, redounde, which are done to his Saints, afflicted in this world, and discussed.

For as the poore is after a manner mocked, when in wordes wee seeme to moane him, and for his case to bee mooued: when notwithstanding we shewe no fruites of compassion: so is God also after a manner mocked, when we pretende wee haue fayth, yet shewe foorth no good workes, whereby our fayth in God might bee testified, and the afflicted Saintes comforted: and so our fayth is but deade in vs. For what the soule is to the bodie, that is Charitie and the fruites of loue vnto fayth. And wee knowe that the soule quickeneth and giueth life vnto the bodie, whereby it is discerned and knowne from a dead bodie: so charitie and the dueties of loue giue life vnto our faith, and maketh it knowen to bee liuelie, quicke and fruitfull. So then as the bodie is [Page] dead without the soule: so is faith deade without good workes which giue life, as it were, and quickeneth it, in the sight of men. And what health is to this bodily life, the same are fruites of charitie, and sanctification to the faith of each man and woman. Nowe health giueth strength to the legges, might to the armes, power to the bodie, conuenient abilitie to euerie member, for the perfourmance of actions in this bodie and present state of life, required: euen so vnfeigned loue, reformed life, the fruites of sanctification, the studie of vertue and good workes: maketh our soules nimble, and our fayth strong to perfourme those dueties, which of the Saints, iustified by faith in Iesus Christ: are expected, looked for, and required.

If fayth and workes in Gods Saints be so necessari­ly ioyned, and so inseparably vnited and knit together, as that without good workes, faith is here counted dead: and iustification before GOD bee imputed to fayth, as the Scripture teacheth: Abraham beleeued, and it was im­puted Gene. 15. Rom. 4. vnto him for righteousnesse: howe shall not iustification be imputed to workes also, seeing they are in­separable?

It may be answered: that faith and good workes in the Saints of God now iustified, are inseparable, but to the obtaining of iustification, fayth without workes one­ly is required, and all workes excluded from the worke of iustification. Therefore Saint Paul sayth, that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God: and that all haue sinned, and are depriued of the glorie of God, & are iustified freely by his grace, through the redemption that is in Iesus Christ, whom God hath set foorth to bee a reconciliation through fayth in his blood. A little after making an Antithisis, and opposi­tion Rom. 4. betwixt faith and workes, so that they cannot any wise agree in the worke of our iustification: he sayth, to him that worketh, the wages is not counted by fauour, but by debt. But to him that worketh not, but beelee­ueth on him that instifieth the vngodly: his fayth is Rom. 11. [Page 121] counted for righteousnesse. In the same Epistle long af­ter, hee reasoneth in like manner from things opposed one to the other, whereof both cannot be causes of the same effects, and so beateth flat to the ground all works, from being either in whole, or in part, cause of our iustifi­cation: if election (and iustification) be of grace, then is it no more of workes, for else were grace no more grace: but if it bee of workes, then is it not of grace, for then were worke no more worke. To the Church of Gala­tia: Gal. 2. know that a man is not iustified by the workes of the lawe, but by the fayth of Iesus Christ. This doctrine hee published to his scholer Titus, the Bishop of the Isle of Creta: wherefore he saith in this wise: when that bounti­fulnesse of that loue of God our Sauiour towards man ap­peared: Tit. 3. not by the workes of righteousnesse, which wee had done, but according to his mercie he saued vs. Fi­nally, to the Church of Ephesus: By grace are you saued Ephe. 2. through faith, and that not of your selues, it is the gift of GOD: not of workes, least anie man should boast himsef.e Whereby it is apparant, that workes are ex­cluded from the worke of iustification before God, which is by faith only without works, according to the scripture.

If our aduersaries replie, that Paul speaketh of the ceremoniall law, when he excludeth workes from iusti­fying vs: I answere: that hee speaketh not of the lawe ceremoniall onely, but of the morall lawe also: so that no workes iustifie vs, but all are excluded from that worke, before God.

And this may thus appeare. 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne, and so neither by their workes iustified before God: he alled­geth many testimonies out of the Prophets, Dauid and Isai: whereby all men are conuinced of sinne: as, there is none righteous, no not one: there is none that seeketh after God: there is none that hath vnderstanding: they haue all gone out of the way, they haue beene made al­together vnprofitable: there is none that doth good, no not one. There throte is an open sepulchre: they haue [Page] vsed their tongues to deceyte, the poison of Aspes is vn­der their lippes: and so forth, from the 10. verse, to the 19. verse. In the twentieth verse vpon those former testimo­nies hee inferreth: therefore by the workes of the lawe shall no flesh be iustified in his sight. His conclusion must holde in the same workes, whereof in the proofe and pre­mises he spoke: but his testimonies are touching the mo­rall law, not the ceremoniall law: & therefore speaketh he also of the moral law, when he excludeth workes from iu­stifying vs in the sight of God.

2 In that place: why we, nor any flesh, can by any meanes be iustified by the workes of the lawe: the reason Rom. 3. v. 20 of the Apostle is this: for by the law commeth the know­ledge of sinne. Wherehence I draw this argument: by those workes of the law whereby we haue knowledge of sinne, no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne: there­fore euen the workes of the lawe morall, are excluded from the worke of iustification. And that the moral lawe bringeth knowledge of sinne chiefly, Saint Paul shewed to the Romanes. VVho in another place repeating the Rom 7. same, that knowledge of sinne commeth by the lawe: he giueth instance, not in the part ceremoniall, but in the part morall, of the lawe: I knewe not sinne (sayeth hee) but by the lawe: for I had not knowne lust, except the lawe had saide, thou shalt not lust. If the workes of that lawe, whereby the knowledge of sinne cōmeth, iustifie no flesh: and the chiefe knowledge of sinne come by the mo­rall lawe: then doe not the woorkes of the morall lawe iustifie more, then the workes of the ceremoniall lawe of God.

3 That lawe, whose workes Saint Paul excludeth from being meanes of mans iustification, causeth wrath: Rom. 4. as in the same disputation is auouched: but to cause wrath is not proper to the ceremonies of the law, which were rather giuen to reconcile the people to God: but to the morall lawe, which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions. Therefore not onely [Page 124] not the ceremonies, but neither the morall workes of the law do iustifie vs before God.

4 Finally, S. Paul to the Church of Galatia hande­ling the same argument and question of iustification: Gal. 3. and therin prouing that vve art not iustified by the works of the lavve, he reasoneth from contraries: by the lavve vve are held accursed: therefore thereby vvee are not sa­ued and iustified. His antecedent or former proposition he proueth by the lavve it selfe, vvherein it is thus vvrit­ten: Cursed is euery one, that continueth not in all Deut. 27. things, that are vvritten in the lavv to do them. Novv this curse is not so much vnderstood of the breach of the ce­remonies, as of the moral precepts: to the transgression, vvhereof, from 15. verse, to 26. verse, setting dovvne seue­rall curses, as against idolatry, disobedience of children to their parents: remouing of land markes, vvhereunder he condemneth all iniuries and extortions: not counselling and helping our neighbour: hindering the right of the straunger, fatherlesse and vvidovv: incest, buggerie, priuy hurt, briberie. 36. verse, he concludeth: Cursed (saith he) is euerie one that abideth not in all things that are vvrit­ten in this booke to do them. Citing therefore that place in the matter & question of iustification, vvhich he appli­eth to faith: & altogether taketh frō works, speaketh not of the ceremonies of the lavv only, but of the moral pre­cepts also: & so of all the vvorks of the lavv: vvhich both in vvhole and in part are denied to iustifie vs before God.

Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles, began about circumcision, vvhich the Ievves vvould haue annexed to faith & the Gospel, as necessarie to euery one which should be saued, as appeareth: yet the Apostle rising from the part to the vvhole: from circum­cision to all the lavve of Moises: excludeth not only cir­cumcision, but all the vvorkes of the lavve, from iu­stifying vs before God.

It follovveth not therefore because faith and vvorks are both in gods Saints togither; therfore they haue the same effect, namely to iustifie before God. For albeeit [Page] man hath at once, feete, handes, eares and eyes, yet fol­loweth not that they serue to one vse, but to seuerall: the feete to walke: the handes to touch: the eares to heare: the eyes to see: so albeit in the Saints there is both faith and good workes: yet by faith, not by workes, are we sa­ued and iustified before GOD. In the Sunne there are together both heate and light, yet is not the light, but the heate and influence, cause of the bringing foorth of earthly creatures, and fruites of the ground: and by the light, not by the heate, it shineth vnto men. In the Element of water, naturally there is moysture ioyned with colde: yet to purge and wash is proper to the moy­sture, not to the colde: to coole, proper to the coldnesse rather, then to the moysture. So in like manner, albeit fayth and good woorkes bee in the Saints at once, yet are men iustified by faith and beleefe, not by woorkes: which in deede are not good, but in as much as we are iustified by faith in Christ, from whence, as fruites from a tree, they spring vnto men, and are manifest to the worlde: by order and consideration faith going before as the cause, gendering good woorkes as effects in the Saints of God.

To applie iustification to workes as well as to faith, is a deceit and fallacie from the accident, in applying that to one, which is proper to another, because both are ioy­ned together. Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth, whereof he giueth the theefe for exemple, and the woman to whom Christ said, thy sins are forgiuē thee, thy faith hath made thee whole. Origen in Rom. 3.

Now that we say, faith and workes are ioyned toge­ther so inseparablie, as that faith without workes is dead, according to this infallible doctrine, in them which are alreadie iustified it is true: not simplie. For in men to be iustified they are not: for in them, first faith is, whereby they are iustified, and afterwardes good workes follow. In the poore publican there were no good works: Luke 18. but faith was in him, whereby moued, he hūbled himselfe & said: O God be merciful vnto me a sinner: & so destitute [Page 125] of workes, he departed iustified. The theefe, who through Luke 23. faith intreated our Sauiour Christ, that he would remem­ber him when he came to his kingdome: thereby was iu­stified: yet had no good workes apparant, with his faith. Faith therefore in men to be iustified, is without workes: but being once iustified, workes (as soone as occasion is ministred) shew themselues in the Saints of God, accor­ding to this doctrine. Truely therefore saith Saint Augu­stine; When the Apostle saith: wee suppose, or conclude, Defide & ope­ribus. c. 14. that a man is iustified by faith without the works of the lawe: he doeth it not, that men professing and obteining faith, should despise the workes of righteousnes: but that euery man might know, that by faith he may be iustified. And writing to Sixtus the priest, he saith; The Saints haue Epist. 105. Sixto. good works, in as much as they are iustified: but to bee made righteous, they haue none.

To Honoratus hee speaketh in like manner; Good Epist. 120. Honorato. workes beginne after that we are iustified: but we are not therefore iustified, because good works went before iustifi­catiō. Thus must we wisely distinguish times and persons: the time before iustification, when faith is alone: from the time when we are iustified, at what time, faith and workes are ioyned together. The persons to be iustified, in whom faith only is required: fom these which are iustified alrea­dy, in whom, (besides faith) good workes must also shine and flourish. For they, together with faith, receaue also the holy Ghost, and Spirite of sanctification, as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes. 1. 13. recordeth to haue hapned the Centurion: and Saint Paul auoucheth to the churches of Galatia, Rome, Ephesus: & to his Scholer Titus.

And this spirit receaued with our iustification, is not idle, but worketh so in the saints, as that he draweth them from sinne, and pricketh them forward to al good works, that they may be filled with the fruites of righteousnesse, which are by Iesus Christ, vnto the glorie, and praise of God.

Herence is it that Saint Paul teacheth the Saintes, Rom. 7. that they are freed from the law, to serue God in the new­nesse [Page] of the Spirite, and not in the oldnes of the letter Whom afterwards he exhorteth to walke, not after the flesh, but after the Spirit: and thereby to mortifie the lusts of the flesh, that they might liue. Faith in these, is the Rom. 8. & 13 good tree, which bringeth foorth good fruite: in some thirtie, in some sixtie, in some an hundred fold: without which, the grace of Christ is voide; the holy Ghost quean­ched; the Spirite of sanctification expelled; iustification in vaine; profession fruitlesse; and faith dead, according vnto Mat. 7. this doctrine: Euen so faith, if it haue no workes, is dead in it selfe: which is the application of his similitude, where­by he prooueth faith without good workes to preuayle nothing.

After the similitude, and the application thereof, in the next and third place followeth an ironicall and moc­king preuenting of an obiection: set downe of purpose by the Apostle, against those hypocrites, and counterfet pro­fessours, which so much brag and boast of faith: when as they haue no good workes at all in them: they might saye to James; What say you of vs? haue wee no faith? doe not we protest that we beleue in God? Is our faith a dead faith also?

Therunto the Apostle answereth with their iust re­proofe and mockage; Some man may say; that is, euerie man may thus conuict thee of hypocrisie, and beat downe thine intollerable pride and insolency: thou hast the faith, and I haue workes: Shew me thy faith out of thy workes, and I will shewe thee my faith by my workes. Let a man say he hath faith, yet hath no workes: he may be iustly re­proued for his hypocrisie: for faith must be shewed by workes, as the cause is shewed by his effect: the effectes of faith are workes. Good workes you haue none to auouch the vnfeinednes of your faith: therefore haue you indeede no true faith. For if you haue faith, shew it by your works, as I will shewe you my faith by my workes. If you cannot shewe your faith by your works: then are you hypocrites, bragging of faith when you haue none. Thus therefore, may euery man beate downe your glorious boasting, and [Page 126] the pride of your hearts: Thou hast faith, & I haue works: shewe mee thy faith by thy workes, and I will shewe thee my faith by my works.

The force of this place is, that faith is an internall thing, and habite of the minde: impressed and imprinted in our hearts by the finger of God, and the power of his spirite: and therefore being a qualitie of the minde, can­not be knowen or made manifest, but onely by workes, as the signes and effects thereof. For as other gifts and qua­lities of the minde, as wisdome, knowledge, and learning: are not perceiued in men but by speach, practise, working or other like effects, whereby these qualities are expressed and vttered foorth: euen so, faith (lyeng hidden secretely in the minde) is not knowen but by good works, as fruites proceeding from it. And as the goodnes of the tree, whose sappe in winter season lieth lowe in the roote, is not kno­wen, but when in the Spring time it first geueth sappe to euery branch; then buddeth, blassometh, and finally in her due time bringeth foorth fruite: So faith lieth cloased in our breastes and bosomes, and is not knowen but by bud­ding, blossoming, and bringing foorth good workes in vs: the liuely fruites of righteousnesse: in some thirtie, in others sixtie, in some an hundred folde. This S. Jame [...] knew: wherefore, to beate downe the insolencie & pride of these hypocrites, with mocking reproofe he saith; Some man might say; thou hast the faith, and I haue works: shew me thy faith by thy workes, and I will shewe thee my faith by my works: Hereby if we cannot shewe our faith, it is fruitlesse, it is dead, it is barren: for the inward affection is shewed by the outward action: and the outwarde action sheweth of what nature or qualitie the inwarde affecti­on is.

Our Sauiour would his outwarde actions to bee the witnesses of his pure affection; wherefore he saith to the John 5. Iewes: The works which the Father hath geuen mee to fi­nish, the same workes which I doe, beare witnesse of mee, Iohn 13. that the Father sent me. To like purpose willeth hee his to embrace loue, that thereby they might be knowen to [Page] be his Disciples, by louing one another. Mat. 7.

In another place, deciphering and discouering false Prophets, whose hypocrisie lyeth secretelye couered in Sheepes cloathing, when within they are rauening and deuouring wolues: he would their inward and secrete disposition, to be knowen by their outward actions: therefore he Ge.n 22 saith; By their fruites you shall know them.

The promptnes and obedience of Abrahams minde, was made apparant by his outward actions: Euery inward habite of the minde, must by outwarde signes and tokens be made manifest. Faith therefore being a qualitie of the minde, must appeare, either sound, or counterfet, by works Gal. 5. proceeding from it: therefore worketh it through loue, as Saint Paul affirmeth. And Saint Iames thus much signifi­eth by these works: Shew me thy faith by thy workes; and I will shewe thee my faith by my works. If therfore we wil make our election sure and certaine; if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes. 4. grace of Christ to be in vs effectuall; if we wil make it ma­nifest that wee are sealed vp with the holy seale of Gods spirite, to the day of redemption; if we will make it know­en, that we are inwardly moued by the holy Ghost: Final­ly, if we will approue our faith for true and liuely faith in Iesus Christ; then must we be studious & zealous of good works, that thereby our faith may be shewed: least we in­curre most iust reprehension, and for our hypocrisie bee worthely thus mocked; Shew me thy faith by thy workes, and I will shewe thee my faith by thy workes?

Herence it then appeareth, that good workes are to­kens and argumentes of mens faith: Whereby it may be knowen, whether they haue true faith in Iesus Christ, or not?

If workes declare our faith, what shall we say of the workes of the Infidels, and mis-beleeuing heathen, whose workes were most glorious, most vvorthie, most excel­lent, in the sight of men? What shalbe said of the vvorkes of the proud Pharisies, halting hypocrites, vvhose vvorkes are often (to the vievv of men) more vvorthy and more precious, then the vvorks of the very Saints?

Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith? What shall vve say to the vvorks of men before their iustification? Can they shevve faith, being before, and vvithout faith?

To these it may be ansvvered; that no vvorkes, vvhe­ther vvithout faith, as in Infidels and hypocrites: or be­fore faith, as in the Saints before iustification, can be ac­counted or called good.

Many things are done of many men, which haue the shevve and outvvard appearance of goodnes: yet procee­ding not from faith, vvhereby they are sanctified: neither from the same causes, neither after the same manner, nei­ther to the same end, Whence, hovv, and vvhereunto the vvorkes of the Saints, come, are done, and tende: they are farre from good vvorkes. So that there is a great diffe­rence betvvixt the vvorks of the Saints and faithfull peo­ple of God: and the vvorkes of heathenish people & Phy­losophers: as betvvixt siluer and tinne; golde and copper; vvhich are like; yet not the same. The vvorkes of the hea­then come from the lavv and force of nature only; vvhich is corrupt and vitiate: they are attained vnto by vse, cu­stome, and exercise continuall: their ende is credite, glory, renoume, and estimation in the vvorlde. But the vvorkes of Christians proceede from faith, grovve of loue, spring out of the knovvledge of the Gospell, & tend to the pro­fite of our brethren, and the glorie of God. These mens vvorks shevve foorth and testifie their faith, but not the vvorkes of the heathen, Pharisies, or hypocrites, vvhose vvorks are not good, neither please God.

Faith maketh not only our selues, but all other things Heb. 11. vvhich vve doe vvith the good liking of God, to be accep­ted and pleasant before him. Frō vvhich fountaine vvhat soeuer flovveth not, cannot please him; For vvithout faith it is impossible to please God. And be our vvorkes neuer so braue, or beautifull in our ovvne eyes, neuer so glitte­ring and glorious in the sight of others: yet if they come Rom. 14. not from faith, they are not only nothing, but naught al­so: because vvhatsoeuer is not of faith, is sinne.

Saint Augustine therfore disputing against the Pha­risaicall Contra duas Epist. Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians, saith ve­ry well; Our religion discerneth the iust from the vniust, not by the law of works, but by the law of faith▪ without which faith, whatsoeuer seem good works, are sinnes, and turned into sinnes.

The workes therefore of the heathen, Pharisies, and hypocrites, are not to be reputed for good: yea all works, which are either before, or without faith, are not good: as Tertullian, Apol. 39. 46. Saint Augustine in the place cited, vpon Psal. 31. & 67. in his booke of the Citie of God, chap. 20. against Iulian, lib. 4. chap. 8. of grace and free will, chap­ter 7. to Sixtus in his Epistles, Epist. 105. and other places infinite, sheweth. Who to Honoratus, and to Sixtus, and in his booke of the spirite and letter, chap. 26. affirmeth, that Epist. 120. & 105. no works are good; but in that they folow iustification by faith, through which they are reputed onely for good.

Wherence then it may be apparant, that all workes shewe not, ne argue true faith; neither is it here the mind and meaning of the Apostle, to conclude in this manner: Workes shew faith: therefore all workes shewe faith. Or thus Good workes shew and argue faith; therefore euerie one that hath works apparantly good: hath therefore true faith. But his scope and drift is, to shew that where there is true faith in deede there cannot be but good works will appeare and follow: and that men boast of faith in voine, whose faith is not accompanied with good works & chri­stian actions: Seeing that there is no good tree, but in due time bringeth foorth her fruite in conuenient mea­sure: Whereof in summer time destitute, it is accounted naught, dead, fruitlesses, and rotten.

Which good workes, as they haue shewe, and do te­stifie of our faith, so that men gather probablie: hee hath works, therefore faith: but necessarilie from the negatiue, (which here is respected chiefly,) he hath no works, ther­fore no true and liuely faith: So are these works counted for good, and reckned pleasant vnto GOD, not for their owne sake, but for the faiths sake, wherence the budde, [Page 128] spring out, and issue.

Moses therfore, to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice, putteth Abell with his faith first, then after­ward his sacrifice, when he saith; God had respect to Abell and his sacrifice: to shew, that because God accepted Abels faith, therefore he respected the sacrifice, proceding from him: and not the man, or his faith, for the sacrifice. Saint Gregorie thereof in a certaine place speaketh to the same purpose; In the iudgement of almightie God there is re­garde Grego. had, not so much what is done or giuen; as of whō, and how. Herence is it, that God is said to haue looked vnto Abell and his gift: For Moses being about to say; God looked vnto Abels gift; he setteth downe carefully before: That God looked vnto Abell. By which thing it is mani­festly shewed, not that the offerer hath pleased, for his gift; but the gift, for the geuer pleased God. For this cause the gifts of the wicked please not God, because they come from them with whō God is not pleased. Thus workes are good in respect of mens faith, whereby they are ac­cepted with fauour before God: and are such tokens of our faith, as without which wee boast in vaine of faith. Which thing in this place the apostle geuing vs to vnder­stand, with a mocking quippe, beating downe the vayne pride of hypocrites, saith; But some man might say; eue­ry man might thus mock thee: thou hast the faith, and I haue works: shewe me thy faith by thy workes, and I will shewe thee my faith by my works.

And this is the first reason why true faith cānot be with out works: which reason is from a similitude: wherof, and of the other things in that reason, The similitude it selfe, the application, and the mocking and ironicall preoc­cupating and preuenting of the obiection: This is suffi­cient to be spoken.

The second reason why iustifiing faith cannot bee 2. Reason. without good works, is drawen from an absurditie: if that faith which is without workes, be that true faith wherby we are iustified; then the deuils might bee iustified: for they haue a bare faith, to beleeue there is a God: albeit [Page] they applie not themselues obediently to walke in his commandements. But it were an absurd thing to say the deuils be iustified; for, because they are not iustified, ther­fore they tremble at the iudgements of God: whereby it appeareth that their faith is not true, nor sufficient. Now to boast of such a faith as is common to deuils, what va­nitie, what follie, what absurditie is it? This reason the A­postle in these words expresseth; Thou beleeuest there is one GOD, thou doest well: the deuils also beleeue it, and tremble.

It were an absurd thing to say the deuils are iustifi­ed: yet if thy faith be but a bare faith: in worde, without workes; in tongue, without trueth; in shewe, without sub­stance; they may as well be iustified and saued as thou by thy like faith maist be saued: but by such faith which is destitute and voide of the workes of true sanctification, the deuils cannot be iustified: therefore neither cāst thou (O man) be iustified by the like. The deuils beleeue, and tremble: yet not iustified, not saued.

Now that the deuils beleeue there is one God: yea and confesse Iesus Christ to be his onely sonne, yet trem­ble before his throne, and diuine presence, the holy word of God, and the most sacred scriptures do teach vs: when our blessed Lord and Sauiour Iesus Christ was come into the land of the Gergesens, there mette him two m [...]n pos­sessed with deuils, which came out of the graues, very fierce and terrible: so that no man might passe by that way. And these deuils possessing these two men, cried out vnto Christ with trembling and feare; Iesus, thou sonne of God, what haue we to doe with thee? art thou come he­ther to torment vs before the time?

In another Euangelist in like manner, when the people preaced about Christ to be healed: the vncleane spi­rites which were in them whom Christ then cured, seeing him, fell downe before him, and cried, saying; Thou art the sonne of God. The deuill possessing him, whom neither fetters could holde nor chaines could binde, nor bandes could bridle: seeing the Lord Iesus a farre of: running and [Page 129] worshipped him, crying with a lowde voyce, what haue I to doe with thee, Iesus the sonne of the most high God? To this sense soundeth that also in the Euangelist Saint Luke 4. item v. 41. eius deus. Luke 8. 26. Luke: who writeth that the vncleane spirite possessing the man in the Synagogue of Capernaum in Galile, knew Christ, God blessed for euermore, and also confessed him openly. Whereof the Euangelist saieth thus: In the Synagogue there was a man which had a spirite of an vn­cleane deuill, which cried with a loude voice, saying vnto Iesus Christ, Oh what haue we to doe with thee, Iesus of Nazareth? Art thou come to destroy vs? I know whom thou art, euen the holy one of God. These places nowe cited out of Saint Matthew, cap. 8. ver. 18. 19. of S. Marke, 3. cap. ver. 11. and cap. 5. ver. 2. 3. &c. of Saint Luke. cap. 4. ver. 33. 34. &c. and 5. 41. Luke. cap. 8. ver. 26. and many such like places, doe euidently shewe a kinde of beliefe to bee in the deuils: whereby they be perswaded there is a God. Their confessing also the sonne of God Iesus Christ to be God, euen the sonne of the most highest: and their pro­strating and casting downe of themselues before his di­uine presence: Finally their feare, least he should torment them, and their desiring of him, not to sende them into the deepe, the place of their punishment: confirmeth this truth: the deuils beleeue also and tremble. The deuills then doe not onely beleeue there is one God: but also confesse Iesus Christ to bee his sonne, and tremble for feare of his mightie power.

To conclude, this beliefe of the deuils and vnclean Acts 19. spirites, saint Luke in the Acts of the holy Apostles setteth forth most euidently, in the storie of the seuen sonnes of Sceua the priest and Iewe. Which sonnes of his, being Ex­orcists, and taking vpon them, to call on the name of Ie­sus, whom Paul preached: coniured therby the foule and vncleane spirites to come out of men: but the euill spirit by them thus coniured in a certaine man, answered them and said: Iesus I know, and Paul I know: but who are you? Thus did the deuil, nor only beleeue, but confesse also, not [Page] onely Christ the sonne of the most highest, but Paul al­so the seruant of the Lord, and of our blessed Sauiour Ie­sus Christ.

Albeit these testimonies out of the newe Testament bee most cleare, to teach vs that the deuils beleeue there is one God: yet let vs also cast our eyes vppon the for­mer generations: and looke euen from the beginning: and in the succeeding ages, and wee shall see out of the olde Testament also this same confirmed: and so haue a most sweete and pleasaunt harmonie of them both to­gether.

VVhen God Almightie had made man, and placed him in the most pleasaunt garden of Eden: and had gi­uen Gene. 3. him commaundement, that he shoulde not eate of the forbidden fruite, which grewe in the middest of Pa­radise, euen of the tree of the knowledge of good and euill: Satan tempting man to disobedience, doth not de­nie that there was anie God, which had giuen such com­maundement to man: but as beleeuing there was one God, and confessing the same vnto Euah, asketh her, whe­ther God indeede had commaunded them not to eate of the tree of knowledge.

VVhen the sonnes of God, the holie Angels, stoode all about the throne of God, and Satan himselfe com­ming from the compassing of the earth, and the worlde, Iob 1. & 2. presented himselfe also before his diuine Maiestie: and God had demaunded of him, whether he had considered Iob his seruant: The deuill, as beleeuing the heauenlie and diuine nature, confesseth the Godheade, in his ac­cusation of Iob: hath Iob serued God for nought? Thus the deuill at that time also beleeued.

Finally, when the Lorde Almightie, sitting vpon his heauenly throne, and hauing all the hoste of heauen a­bout 3. Kings 22. him, as it were consulting and deuising to bring a iust plague vpon Ahab, the wicked and vngodly King of Israell: had but asked the question, who woulde entice Ahab, that he might perish in Ramoth Gilead: Satan the [Page 130] deuill, as beleeuing that diuine nature, and excellent ma­iestie to be God, submitted himselfe to Gods will: offe­red himselfe to the execution of his iudgements, and sayd, I will entice him.

Thus then, both the testimonies of the olde, and the authorities of the newe Testament confirme the doc­trine of our Apostle: the deuils beleeue and tremble.

Nowe where the Apostle Saint Iames saieth, thou beleeuest there is one God, thou doest well: the deuils also beleeue and tremble: this speach, thou doest well: may haue a double sense. For either it may be taken ir­ronically, and in taunting wise: as iustly vpbraiding and reprouing them for their vaine ostentation of fayth, and their boasting in their beleefe, which is no better then the faith of diuels. VVherefore, as when men doe most wic­kedly, yet we, in reproouing, in taunting, in mocking and checking manner say: O, it is well done: and so reproue their iniquitie: So here Saint Iames: bitterly and sharpe­ly inueighing agaynst the wicked, and iustly reproouing their vaine faith, sayeth; Thou beleeuest there is one God; thou doest well: the deu [...]ls beleeue also, and trem­ble: and so condemneth their hypocrisie. As who should say: is it well done in deede, when thou doest beleeue no better then deuils do?

Or else it may be spoken affirmatiuely, and to this sense: thou beleeuest there is one God: thou doest well: for it is a good thing thus to doe: but yet is not this all: neither is it inough or sufficient, neither must thou rest in that degree of fayth, but goe on, and proceede, and growe from faith to faith: and then to beleeue there is one God, is well. Otherwise thy faith shall not profite thee: for the deuils also beleeue there is one God: yet tremble they in desperation.

VVherfore then, if a man shoulde describe vnto vs faith in this manner: it is faith, to beleeue there is one God: this definition, declaration, or description of faith were altogether imperfect: neither is this the faith wher­by [Page] a man may bee saued; for the deuils themselues haue as good a faith as this: and yet are not saued.

As then it were absurde for any to say, that the de­uils shall be saued: which no man affirmeth, vnlesse hee be voide of knowledge, bereft of reason, enwrapped in errour, doting through follie: so it is no lesse absurde for men to seeke to bee saued through that faith, which is common vnto the deuils also, yet can not saue them: which thing our Apostle here teacheth and telleth vs: thou beleeuest there is one God, thou doest well: the de­uils beleeue also and tremble.

To make a plaine, euident and apparant difference, Credere de­um. Credere deo. Credere in deum. betwixt true faith and feigned: the faith of the Saints: and the shadowe of faith in the wicked, the holy aunci­ent and reuerend fathers haue shewed, that it is one thing to beleeue that God is, and another thing to beleeue God: and another thing to beleeue in God.

1 To beleeue that God is, is to beleeue there is a God, and the same the creator and the gouernour of heauen and earth: which the verie sight and view of the creatures, and the frame of the worlde, doth teach all Nations and people, be they neuer so rude, neuer so sa­uage, neuer so barbarous, as the heathen man, and Ora­tour of the Romaines, Tullie in sundrie of his bookes and 1. Lib. de na­tur. deorum. 1. Tuscul. 1. de Legib. workes hath confessed. And the verie deuils themselues: Seeing the wonderfulnesse of his woorkes: the omnipo­tencie of his power: the incomprehensiblenesse of his wisedome: the terrour and seueritie of his iudgements, and the excellencie of his Maiestie: are also forced, will they nill they, to beleeue and perswade themselues there is one God. This faith then is common to the heathen and to the Saints: vnto men and vnto deuils: and there­fore therby can we not be saued.

2 To beleeue God, is to beleeue Gods worde to be Psal. 145. true: to beleeue that God is faithfull in all his sayings and holy in all his workes. Which thing, albeit the wic­ked sometimes seeme to doe: yet simplie can they not be [Page 131] saide to beleeue God. For if they either beleeued him to be true in his promises, or constant in his threatnings: then would they, neither so maliciously persecute vertue, neither so greedilie follow after vice, as experience doth teach they dayly do.

If they beleeued God, then either the hope of heauen promised in mercie to the righteous: or dreade of damnation threatned in iustice to the wicked, woulde withdrawe them from wickednesse: but neither the one, neither the other doth perswade them: therefore do they not rightly beleeue God.

3 To beleeue in God, is not onely to beleeue that God is, neither only to beleeue all things in his holy word to be most certaine and most sure: but also particularly to embrace, and specially apply vnto our owne selues, all the promises made by God the father, in his son Iesus Christ, both concerning mercie, and also remission of sinnes, vnto the Saints: to relie, rest, and stay onely vppon his mightie power: to haue all hope of happinesse in his one­ly fauour: to perswade our selues of true righteousnesse, release of sinne, imputation of iustice, eternall saluation, onely through his deare sonne our Sauiour Iesus Christ the righteous: who onely died for our sinnes, and rose a­gaine Rom. 4. 1. Pet. 3. Rom. 10. for our iustification: who onely once suffered for vs, the iust for the vniust, to bring vs to God: who onely is the fulfilling of the law, for al that beleeue: and there­fore alone of god for vs, made wisdome, iustification, sanc­tification, 1. Cor. 1. & redemption: that according as it is written, he that reioiceth, let him reioice in the Lord.

This faith who so hath from God, doeth not onely beleeue God is, neither alone acknowledge him as a most mightie Lorde, and most iust iudge, neither onely per­swade himselfe generally the things in scripture contai­ned to be true: which in some sort is common both vnto men & vnto deuils: to the Saints, and to the wicked: but also doth loue God, as a father full of all mercy: hope in him for pardon of sinnes, as in the onely fountaine of [Page] grace and goodnesse: and this faith is chiefly proper vnto the Saints: in whom also it bringeth forth the fruites of righteousnes, that in them God in all things may be glo­rified through Iesus Christ.

To beleeue therefore that there is one God, is faith more large and generall, then may be accounted sounde and liuely faith: whose proper marke and specifical diffe­rence is, to applie the sure promises of mercie by God made vnto the Saints; vnto our selues: which neyther the wicked of the world, neither the deuils do: therefore by that their faith, can they not be saued: yea rather as vtter­ly without all hope, through feare of endlesse damnation, they tremble.

Obiection. But a man might say, that the faith of Gods elect seruaunts is not voide of feare: for to be voide vtterly of feare, is a thing most wicked. Wherefore Paul hauing in many wordes noted the wickednesse of the naturall Rom. 3. and vnregenerate men: setteth downe this as the full measure of their iniquitie: the feare of God is not before their eyes.

Anſwere. True it is, there is feare in the Saintes: which God himselfe commendeth vnto vs, by his Prophet: to whom shall I haue respecte; but to such as are poore, humble Isai 66. in heart, and tremble at my sayings? This feare Salomon commendeth as the beginning of wisedome: and Saint Prou. 1. Paul opposeth it to wicked presumption: be not high minded, but feare: and requireth it in the Saints, as a Rom. 11. marke of saluation: worke out your saluation with feare and trembling. This feare proceedeth from loue, and Philip. 2. care we haue to please God; loth in any thing to offende him, as our father most mercifull, most bounteous and louing: not so much for feare of receyuing punishment, as for care not to loose the benefite of mercie: as Saint Augustine wisely hath obserued. Epist. 120. Honorato. Mat. 25.

But as for the feare and trembling of wicked men and damned spirites: it is alwaies through remembrance of Gods iudgementes: and their owne endles torments, [Page 132] which in hell they shall suffer; which are prepared for Satan and his Angels. They feare, because hee alwaies threateneth torments, neuer promiseth reconcilement: alvvaies appeareth rigorous, neuer fauourable: alvvaies dreadfull, neuer amiable: wherefore they carying daily in their breastes and bosomes tormenting furies: which holde them day and night vnder dread of endlesse de­struction: when they see continually the countenaunce of God against them: armed with all the weapons of his vengeaunce to persequute them: when they see they can take no hold-fast of Gods mercie, for their intollerable pryde, and finall apostasie against his heauenly maiestie: they cannot but feare, they cannot but tremble.

Now if the Deuils beleeue there is one God: then Psal. 14. the Epicures, the Atheistes, the wicked fooles of the vvorlde, vvhich say in their heartes there is no God: are worse then deuils.

If the deuils tremble before Gods presence, and throne of iudgement: then are many men and women, which iest at the day of iudgement, make a mocke at ap­pearing before the tribunall seate of God, to receyue ac­cording to their workes: worse then deuils.

If then hypocrites haue no better faith then deuils haue: and it be a most absurde thing to say the deuils are saued; then is it no lesse absurditie to say, that wicked men by like faith can be saued: seeing they are destitute of all goodnesse: voide of all righteousnesse: farre from all fruites of sanctification. Which thing this holy Apo­stle teacheth vs in this place: thou beleuest there is one God, thou doest well: the deuils also belieue, and trem­ble.

Finally then, it may herehence appeare necessarie; that as men are truly iustified before God through faith in Christ: so they should by their workes, the liuely testi­monies of true faith, shewe themselues before men to be in deede righteous: that as inwardly with God they are made iust by their beleefe: so outwardly with men, they [Page] might be knowen to be iuste by their deedes: that so they might adde to their faith vertue: to their profession, san­ctification: to their religion, holy conuersation: which is the scope and drifte of this Apostles doctrine.

Neither is this doctrine, a doctrine, eyther rarely heard of, or vnusiall in other places of holy Scripture: for the whole bodie of the Scriptures teach vs, the necessitie of good vvorkes and fruits of sanctification in the saints, without which all holinesse, is hypocrisie: all deuotion, dissimulation. And to this ende, not onely the Prophets in their bookes, but our Sauiour Christ in the gospell, and the holy Apostles in their sacred writings, haue mo­ued men professing godlinesse, to the fruits of righteous­nesse, least they otherwise doing, be iustly reprooued for their hypocrisie.

And for asmuch as it is not onely a matter of most great account in all times, to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory: but is also the most liuely testimonie of our ele­ction, who are therefore called of God, that we might be Ephes. 1. irreprehensible through loue: and the sure signe of our regeneration and new birth, whose chiefe end is to walke in good workes, which God hath prepared for vs; as wit­nesseth the Scriptures: we are the workemanship of God, Ephes. 2. created in Iesus Christ, vnto good workes, that we should walke therein. Which thing also, Zacharie the father of S. Iohn baptist maketh the end of our redempti­on: Luc. 1. we are redeemed by him from the power or handes of our enemies; that we should serue him without feare, in holinesse and righteousnesse all the daies of our life. Much more, not onely might, but also ought to be spo­ken touching these matters; but I hope this may suffice reasonable creatures, touching the office of faith, and vse or end of good vvorkes in the Saints of God.

Now God, which is the fountaine of all goodnesse, the father of all lightes, the giuer of all spirituall grace, the sender downe of all vertues into our heartes: powre [Page 133] downe vpon vs that most excellent gifte of vnfayned faith, without vvhich nothing is acceptable, nothing pleasant in his sight: that, it in vs vvorking through loue, and vve replenished with all fruites of righteousnesse, and a­bounding in all sanctification: may thereby giue infal­lible testimonie of our iustification; and in the whole course of our life, may alwaies through righteousnesse and holinesse, so glorifie God here, that by him vvee may be glorified in the life to come; not through our merites, but of his only mercie, through Iesus Christ our onely Lord and Sauiour: who with the fa­ther and the holy ghost, liueth and raig­neth, one immortall, inuisible and onely wise God, both now and for euermore, Amen.

Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13.

The third reason why true faith is not without good 3. Reason. workes, is drawen from the example of Abraham: who had no doubt, a true and liuely faith: for which cause hee is Gen. 15. Rom. 4. highly praised, both of Moses the Prophet, and Paul the Apostle of Christ: yet did this great and holy Patriarke, by offering vp his sonne Isaac, in whom the hope of his posteritie, and the truth of Gods promise consisted, shew what manner faith he had: not a dead, barren, and fruite­lesse faith; but quick, liuely, and plentifull in all good workes, to the glorie of God. For which cause he recea­ued a true testimonie from Gods owne mouth, and it was set downe by Moses, for all posteritie for euermore, that he was righteous indeede, and the friend of God. Such a faith ought euery one of Gods Saints to haue therefore, whereby they may recete auestimonie from God & man, of their integritie, righteousnes, and iustification.

The force of this reason is this; what maner of faith Abraham (the father of the faithfull) had: such faith ought all his children, all the Saintes, all that rightly beleeue in God, and his Sonne Iesus Christ, for to haue also: But the faith of Abraham was no shadowe nor shewe, but a substance and soundnes of faith. His faith was not in worde onely: but in worke also: not in tongue and talke [Page] alone, but in truth and veritie: not a bare, barren, fruite­lesse faith, but a liuely, working and plentifull faith: such faith therefore ought the faith of all Gods Saints to bee, and not deade, without workes. Which thing Saint Iames to insinuate & giue vs to vnderstād, he breaketh forth in­to these words, but wilt thou vnderstande, O thou vaine man, that the faith which is without workes, is deade? was not Abraham our father iustified through workes, when he offered vp Isaac his sonne vpon the altar?

Wherein first let vs with Illericus, see the annotation and obseruation or note of Cardinall Caiatan, one of the Romish clergy, vpon these wordes: wilt thou vnderstand O thou vaine man, that faith which is without works is Cardinall Caietane. deade? Marke reader (saith he) that James meaneth not, that faith without workes is deade, because it is manifest that we are iustified by faith euen without workes, as ap­peareth by infants baptized, and in olde folke also, bapti­zed, and forthwith deceasing and dying: but he meaneth faith without workes, that is, faith refusing to worke, is deade, vaine and not able to iustifie. Thus euen one of their owne, (who would herence conclude the necessitie of workes in the matter of iustification,) spoke that same which we all speake and defende, and for which wee are wrongfully condemned of them, that faith which is not prepared to doe well, when occasion is offered, but then refuseth to worke, is deade and profiteth nothing: for as much as true faith worketh alwaies (when matter, occasi­on, and opportunitie is offered) through loue, as Saint Paul auoucheth. This sence of Saint James, if the Roma­nistes Gal. 5. would holde, if not with vs, yet with their owne Cardinall, there should remaine out of this place no con­trouersie at all betwixte vs and them, in the matter of iustification.

This foretold, the words of the Apostle are plaine, the storie euident, the matter manifest, therefore a briefe and pataphrasticall running ouer them may bee sufficient.

Wilt thou vnderstand (saith he) ô thou vaine man, that faith without workes is dead? Faith in men iustified, destitute of workes, or as Caietane saith; refusing to doe well when occasion is offered, is dead indeede: for that all the Saints shewe foorth their faith in the practise of workes, and vertue.

The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith, without the fruites of righteousnesse, emptie, or vaine: borowing his similitude from barrelles, or other like vessels: which the emptier they be, the more they doe sounde and rumble: so likewise these men, the voider they are of true faith, the more they prate and prattle therof: the lesse substance they haue of sound religion: the greater shewe and sound they geue, and therefore may bee well called vaine, or emptie.

Was not Abraham our Father iustified, when he of­fered Gen 17. Gen. 18. his sonne Isaac vpon the Altar? was he not iustified through workes? Moses recordeth, that when Abraham had obteined a Sonne, according to the promise which was made vnto him by God, both when he talked with A­braham, and gaue him circumcision, the seale of the coue­nant, and also in the day of the destruction of Sodom and Gomorrha: he was commaunded to goe to the mount Gen. 22. Moriah, and there to offer vp that Sonne, whom GOD had witnessed should be his heire: and in whom all the nations of the world should be blessed. Which thing A­braham willingly obeying, causeth his Asse to be sadled, wood to be prepared, fire, and a knife to be in a readines: and the next morning, he, and his sonne, and two of his seruantes, tooke their iourney towardes the mount Mo­riah, there to offer vp Isaac: Abraham a farre off seeing the place, commaunded his seruants to stay, laide the wood vpon Isaac, tooke the knife, and fire in his owne handes, and so with his Sonne came to the place which the Lord appointed.

Where hee taketh and bindeth his sonne, hee stret­cheth out his hande for the knife to haue cut his throate: [Page] This his obedience the Lord seeing, sendeth his Angell, stayeth Abraham from touching the childe, and saith vnto him; Now I know that thou fearest God, in that thou hast not spared thy sonne, for my sake. This was the worke of Abraham, whereby he made manifest, and declared his liuely faith: for which work S. James saith he was iustified, that is, knowen to be iust.

This his faith wrought with his workes, and was ef­fectuall and fruitfull through his obedience: and through that worke of his obedience, was his faith made perfecte, declared to be sound, shewed to be true, knowen to be liuely and acceptable before God and man. Who the more he by his obedience shewed his faith, the more was his faith thereby knowen to be perfect: not that his faith or any mans faith in this world, can be perfect and abso­lute 1. Cor. 13. on euery part: For we haue here no gift in the highest degree of perfection, which may not daylie be increased: and all men must learne in humilitie of their Spirites, dailie to praie with the most holy Apostles; Lord increase our faith. But in as much as by good workes our faith Luke 17. daily riseth, and groweth to greater measure of perfecti­on, and is daily more and more thereby confirmed, and knowen to be perfect: as the more often the tree bringeth foorth fruit, the more plainly is it knowen to be good: it is called perfect.

That Saint James here saith of Abrahams faith, that it was made perfect by workes, wee may not therence conclude, that the beginning, and first rising, and sprin­ging vp of faith is from God, but the consummation and perfection thereof, from our selues, and our own works: For what were this, but intollerable pride, in ascribing the lesse to God, the greater to our selues: the beginning of good to him, the consummation and accomplishment to our selues: to chalenge and arrogate praise vnto our workes, and to derogate from his glorie? where against the Princely Prophet Dauid prayeth, when he saith; Not Psal. 115. vnto vs, ô Lord, nor vnto vs, but vnto thy name geue the praise.

For were the beginnings from God, but the perfection in our works; then looke how much more excellent the perfection and ende of euery thing is, then the begin­ning: and the consummation of faith, then the entrance or inchoation thereof: so much more praise shoulde be­long to vs, then to God himselfe: Which thing to desire, were great vngodlines: to attempt, were horrible pride: boldly to chalenge, were not onely shamefull presump­tion, but the full measure of all iniquitie.

Wherefore let vs learne a better profession, and as­cribe all in all vnto God, who both beginneth, and also maketh perfect whatsoeuer is perfect in vs: hee it is that Philip. 2 worketh in vs, both to will, and also to perfourme, according to his good pleasure. From whom we haue all 2. Cor. 3 our sufficiencie, who of our selues, as of our selues, are not able to thinke a good thought, much lesse to make per­fecte any thing in our selues: but all our sufficiencie is from God, from whom euery good, and euerie perfecte Iames 1. gift proceedeth, as from the father of lights. So that not onely the beginning of faith, but the increase and per­fection therof, is from him.

For which cause as the Apostles prayed to Christ, Luke 17 (who is God, blessed for euer) for increase of saith; so S. Paul and Saint Peter, ascribing the perfection, establish­ment, and consummation of all things vnto GOD, haue therefore praied vnto God, as plainly appeareth in their Epistles; The God of peace, that brought againe from Heb. 13. the dead our Lord Iesus, the great Shepheard of the sheepe, through the bloud of the euerlasting couenant, make you perfecte in all good workes, to doe his will, woorking in you that which is pleasaunt in his sight, tho­rowe Iesus Christ, to whom be praise for euer and euer, Amen.

And Saint Peter; And the God of all grace, which 1. Pet. 5. hath called vs vnto his eternal glorie by Christ Iesus, after that ye haue suffered a little, make you perfect, confirme strengthen, and stablish you: to whom be glorie for euer and euer.

Thus then the beginning, continuance, and en­crease: yea the perfection and establishment of the very faith of Abraham, was onely from God, as the cause: yet is it knowen to be perfect, and declared so to be, before men, through workes, as the Apostle witnesseth: and the Scripture was fulfilled, when by his obedience it did clearely appeare, how truely it was written of Abraham, by the Prophet Moses, that Abraham beleeued, and it was Gen. 15 imputed vnto him for righteousnes. So that his worke is said in the Scripture, to haue made the testimonie of Mo­ses true, cleare, and euident, that Abraham beleeued, and that his faith to that word of promise, (that one of his owne loines and bowels should be his heire) was impu­ted vnto him for righteousnes.

This being the argument of Saint James, from the example of Abraham, that what faith was in him, the like ought to be in all Gods Saints: and that as his faith was ioyned with the worke of obedience to God, when occa­sion was ministred: so ought the faith of euerie one of the children of God, to be bewtified, accompanied, & shewed foorth through good works: The conclusion is inferred; You see then how that a man is iustified of workes, that is, The conclusi­on made. proued, and knowen to men, to be iust and righteous be­fore God by workes, and not by faith onely: not of a colde, dead, bare, barren, fruitlesse, idle faith onely: such a faith as is in words, when we say we haue faith, though we haue no workes: Of which faith hypocrites so much glorie, and make boastein vaine, as of that faith which is no true faith.

And this conclusion must agree in the same sence of tearmes, wherein the example was proposed: and the tearmes herein to be noted, are specially two: Iustified, and faith. Iustified, in the example proposed, signifieth to be knowen for iust: not to be made iust. Faith signifi­eth that bare profession, whereby in words we say we haue faith, and the religion of Christ. Such faith was not in Abraham, therefore neither is any other man by such a faith reputed for righteous.

And their wordes thus in the same and right sense ta­ken, the conclusion is true: a man is not iustified by faith onely, but by workes: faith onely in wordes, ma­keth not men to bee knowen for righteous among men: but faith in workes and deedes.

These things thus set downe in the example of A­braham: 4. Reason. the fourth and last argument, which faith in gods Saints is not without workes: is drawne from Rahab the vittailer, tauerner, hostesse, or harlot of Ierico: whose ex­ample teacheth the same that Abrahās did: that the faith of Gods Saints is not fruitlesse, or void of good works: for she also was iustified through workes, when she receyued the messengers: and sent them out another way. The storie is recorded in the booke of Iosua: wherein it is set downe, that at what time as Iosua, by the counsell and Iosua 2. commaundement of God, purposed the siege and sac­king of Ierico the Citie: he sent before him two men, to spie out, and to view the land, and the Citie: which thing comming to the eares of the King of Ierico, that there were such men come to the house of Rahab: hee sent to her to send him the men: she seeing that, being perswa­ded they were the true seruants of the God of heauen & earth, and that the lande should bee giuen by God into their hands (wherin her faith consisted:) she hid the men: and tolde the messengers of the King, that they were gone, and so sent them away: who being gone, shee came to the spies, and tolde them how their feare was vpon the inhabitants of the land: therefore desired she them, that as she had shewed them mercie, so they would shewe he [...] mercie, when the Citie should be destroyed. This was promised: a signe and warning was giuen, shee sendeth them away: and so they escaped. This her facte Saint Iames commendeth, affirming that thereby shee also was iustified: euen knowen for righteous, and de­clared thereby to the spyes of Iosua, and to all Is­rael.

The force of this place then is this: as Abraham, through bare and naked faith deserued not the prayse [Page] of iustice, righteousnesse, and iustification before men: so neither did Rahab: but as Abraham hauing occasion thereto, shewed his fayth by his holy obedience: so Ra­hab shewed the vnfeignednesse of her fayth, by her sa­uing and sending away safely the messengers of Jo­sua: and so both of them were iustified before men, and in the vewe of the worlde: not by faith onely, that is bare faith: but by workes whereby their faith was shewed and made manifest.

In these two examples, all men are contained, whe­ther Iewe or Gentile, whether righteous or prophane and openly wicked. Abrahams example containeth all Iewes, and all men of vertue and godlinesse. Rahabs example containeth all Gentiles, straungers from Gods people, all wicked persons, which yet through the grace of GOD are planted in the Church, and made mem­bers of the bodie of Christ: wherein the diuersitie of the argument consisteth.

Thus the holie Apostle culled and picked out two most diuerse and vnlike examples, the one of a man, the other of a woman: the one of Gods people, the other of a straunger: the one of one godly, the other of one wicked: to the ende that thereby he might teach men, that none, neither man nor woman, neither Iewe nor Gentile: neither of the people of GOD, nor straunger: neither godly, nor wicked: can bee repu­ted or reckened for iust and righteous before GOD in deede: whose praise appeareth not in the practise of vertue and good workes, by which they are shewed and knowen for righteous before men. So that in none, vvhat kinde or condition: what people or nation, what coast or countrie so euer they bee of, true faith can bee void and destitute of vvorks: as by these arguments novv appeareth most manifest.

Novve the Apostle againe repeateth the conclu­sion: The conclusiō repeated. that as the bodie voyde 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 [Page 138] 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, [Page] 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 [Page 139] 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 [Page] 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 carelesse to walke woorthie their profession: and indeuour not to bee fruitefull in the woorkes of righteousnesse, to the glorie of GOD: therefore is their faith vaine, idle, detestable and shamefull in the sight of GOD.

5 The last kinde of fayth is Christian faith: which is a sure trust in the mercie of GOD, through the me­rits of Christ: vndoubtinglie perswading our selues of remission of our sinnes, by his righteousnesse: and of eternall saluauion by his passion: whereby hauing peace in our consciences with GOD, wee rest and walke in obedience vnto his commaundements. Where­of the Prophet speaketh: The iust shall liue by fayth. Abac. 2. Rom. 3. Saint Paul. Wee conclude, that a man is iustified by fayth without the woorkes of the lawe. Againe, bee­ing iustified by faith, wee haue peace with GOD, through Iesus Christ our Lorde. To the Church of Rom. 5. Ephes. 2. Ephesus: VVee are saued by grace through faith: and that not of our selues, it is the gift of GOD: nei­ther of woorkes, least any should boast. And againe: [Page 140] by Christ wee haue boldnesse and entraunce with confi­dence, Ephes. 3. by faith in him. Of this faith Paul alwayes spea­keth, when hee entreateth of iustification: which wee obtayne onelie by this faith in Iesus Christ. And Gen. 15. Rom. 4. Gal. 3. this is the fayth whereby Abraham vvas iustified be­fore GOD: when it was auouched: Abraham be­leeued, and it was imputed vnto him for righteous­nesse.

And this faith is neuer idle in the Saintes of GOD, hauing iust occasion ministred: but it woor­keth through loue, and hath moste singular orna­ments Gal. 5. and vertues ioyned vnto it, as inseparable com­panions in all those that are truelie iustified: as inuo­cation of GOD: gratefull memorie for benefites re­ceyued: pacience and inuincible constancie vnder the Crosse: bounteous liberalitie, and louing mercie to­wardes the distressed Saints in their necessities: obedi­ence to the worde of truth, mortification of our earth­ly members: renouation of the spirite of our mindes, with the woorkes of sanctification, which as effectes of fayth, make it shine and bee manifest in the sight of men.

There then being many acceptions of faith: whereof speaketh this Apostle? not of the last as Paul doth: but of the second, and of the fourth. That he speaketh of the se­cond, it appeareth: in the 19. verse, hee speaketh of that Verse 19. faith which is common to men and to diuels: for hee sayeth: thou beleeuest there is one God, thou dost well: the diuels also beleeue and tremble. Now the diuels haue no true nor iustifying faith: that were absurd to graunt: for they beleeue not in Christ, neither hope they for mer­cie: but tremble in despaire at the iudgement of God: but their faith is, to beleeue there is one God: to acknow­ledge the things contained in the scripture of the old and new testament to be true: to confesse Christ to be the son of god: but neither Messiah nor mediator for thē. That he meaneth faith in the 4. sense, which is the outward presēce of faith: which is rather a shew & shadow, thē any substāce [Page] rather an imagination and conceyued opinion of faith, then faith in deed: as when we say we haue fayth, and in wordes pretende it. It appeareth also out of the Apo­stle. For Saint James speaketh of that faith, when men Verse 14. Verse 19. say they haue fayth: as himselfe in the proposition of this place speaketh. What auaileth it my brethren though a man (saith he) say he hath faith, whē he hath no worke? Can his faith saue him? The Apostle inueieth against a bare pretence of faith: against that faith vvhich is in vvordes onely, vvhich is a verball faith. As also Saint Thomas of Aquine their angelicall Doctour confesseth: S. Thomas. vvho expounding the similitude, in the fifteenth and six­tenth verses expressed: follovving the same sense of faith, saieth: As liberalitie in vvordes helpeth not the poore, vnlesse meat and other necessarie things be giuen & mi­nistred: so neither that faith vvhich is in vvords, can saue vs. Thus hee expoundeth Saint Iames of verball faith, vvhich in vvordes onely consisteth. Seeing then Saint Paul speaketh of a true, liuely, and fruitfull faith, vvhere­by vve liue: & Iames of a dead, rotten, barren faith, vvher­by men are counted dead: they speake of faith in diuerse significations: and therefore are not contrarie, neither to bee opposed: neither can one and the same effect of iustification before GOD, bee applyed vnto both these kindes: yea the faith vvhereof Paul speaketh, iustifieth before God, and the faith vvhereof Iames speaketh dooth not: therefore speake they not of one kinde of fayth. For vvhich cause the conclusion of Saint James cannot be ment of the faith mencioned in Saint Paul, but of another: vvhen hee saieth, ye see then that a man is iu­stified through vvorkes, and not of faith onely.

This faith then is the faith of diuels and hypocri­tes, not the faith of Christians. And so the place ser­ueth nothing at all against the doctrine, vvhich vvee out of Paul preach, that vve are iustified by faith onely, by a liuely faith onely. But not by a bare, dead or fruit­lesse faith onely: vvhich vvith Saint Iames vvee also preach vnto the worlde. Thus the aduersaries of Vpon 2. chap. ver. 15. 16. [Page 141] the gospell play in the word faith, and make a doubtfull argument out of Saint Iames, from the manifold significa­tion of faith: when they conclude, that faith onely doeth not iustifie vs.

2 Now as faith is manifolde, so iustification, or to Double iusti­fication. Psal. 32. Rom. 4. iustifie, is double. There is iustifying before God, which is, to be reputed as righteous: to haue our sinnes forgeuē, and our iniquities pardoned in the sight of God: which is the righteousnesse and iustification mentioned of the prophet, and remembred of Paul: Blessed is that man whose vnrighteousnes is forgeuen, and whose sinnes are coue­red: blessed is that man vnto whom the Lorde imputeth not sinne.

This iustification is by faith, as Moses confesseth in Gen. 15. Rom. 4. Abraham: and Paul by his example proueth in the rest of the Saints: Abraham beleeued God, and it was counted vnto him for righteousnesse. Of this iustification Paul to the Romanes, Galathians, Ephesians, Philippians, and in all other places speaketh: whensoeuer he affirmeth, that wee are iustified by faith: by which, men, onely are iusti­fied before God.

As there is iustifying before God which is through saith: So is there iustification before men: which is to be shewed, declared, and knowen of men, to be iust and righ­teous. And this iustifying is by works, which onely shewe foorth our faith to the knowledge of men: and make it knowen to the worlde, that we are righteous and iust in­deede. Thus by his obedience (as, the fruites of his faith) was Abraham iustified in offering his sonne: the offering whereof made him not righteous before God, but his faith: but it made him knowen to men, to haue beene iu­stified before God through faith: and so hee was iustified before men through works. Thus to be iustified by works with men, is to be shewed and knowen for righteous: or as Saint Augustine saith; To bring to passe that one be kno­wen Of the spirite letter. c. 26. and reputed for iust and righteous: as in the Gospell, the Pharisie falsly perswading himselfe of righteousnesse, sought to haue iustified himselfe: that is, brought to passe, Luke 18. [Page] that he might haue beene reputed for iust, by fasting, pay­ing of tithes, geuing of almes, and such like works which he did. Thus the Scribes and Pharisies by their preten­ded workes, and shewe of godlines, by the outward appea­rance and actions which they did in the knowledge and sight of men: thereby before men sought to bee reputed, estemed, and reckoned for righteous: Which being done Luke 16. in singular and notable hypocrisie: our Sauiour worthelie and sharply inueyeth against them: Ye are they which iu­stifie your selues before men. (How? by their workes, and outward life.) But God knoweth your heartes: for that which is highly esteemed among men, is abhominable in the sight of God.

Seeing there is a double iustifying: one before God, through faith alone; the other before men, onely through workes: of which kinde speaketh Saint James? he speaketh of being iustified before men, not before God: which thing shall appeare euidently.

1 Out of the storie it selfe: wherin it is recorded, that Gen. 22. when Abraham was ready to haue slaine his sonne, the an­gell of God restrained him, and helde his hand, and saide to Abraham; Doe nothing vnto him: for now I knowe that thou fearest God, for that for my sake thou hast not spared thine onely sonne In that the Angel saith; now I knowe: So other fa­thers. So Dio­nisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God, as if then onely he knewe: but of the knowledge of men: novv I know, now I make knowen to men: and so doeth S. Au­gustine expound it. This Angell was God: for it is said, that for the Angels sake he spared not his sonne: now I knovv thou fearest God, in that for my sake thou hast not spared thine onely sonne. Godly Abraham was not ready for any Angels sake, but for Gods sake, to haue offered. This an­gell being God, and God knowing all thinges from all e­ternitie: it could not bee vnderstoode of his knowledge, but of the knowledge of men: who by Abrahams obedi­ence, whereunto hee was stirred vp by the commaunde­ments of God: were now assured, and certified, that hee was truely righteous.

Seeing then it appeareth, that the very storie it selfe hath relatiō specially to the iustifying: and being reputed for righteousnesse in the sight of men, not of God: Saint Iames alleadging it, must speake in the same sence as the storie it selfe doeth of iustification: that is, of iustification before men, not before God.

2 Moreouer, S. Iames could not say in that actiō that was done which long before that time was not done on­ly, but also opēly witnessed: But Abrahā before God was iustified before, and he had the testimonie of Moses, who said; that he beleeued God, and that was imputed & rec­koned for righteousnesse. Now this promise, for beleuing Gen. 22. whereof, he was reckoned for righteous: was made thirtie yeares before he offered vp his sonne. If hee were righte­ous before God thirtie yeares before his sacrifice: hovve could his sacrifice be cause of his righteousnesse?

Then seeing Iames saith, that he was iustified by that obedience: and he were before God iustified thirty yeares before: then can he not be vnderstoode of iustificatiō be­fore God: but of being iustified before men. The like rea­son Rom. 4. from the circumstance of time S. Paul vseth: Who speaking of the same righteousnesse of Abraham before God, saith; That hee was counted for righteous before hee was circumcised. But he offered vp his sonne long after his circumcision.

For when he was commaunded to be circumcised, hee receaued but the promise onely, of Isaac: and after­warde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated: and the destruction of Sodome and Gomorrha beeeing past, and hee hauing dwelt a time in Gerar, receaued the promise made vnto him: in the twentie chapter of Genesis it is recorded, that GOD visited Sarah; and shee did beare him a Sonne, and they called his name Isaac. Who then being borne, growing vp, and being now about thirteene yeares olde, his fa­ther was by God commaunded to offer him vp in Mounte Morah.

By the circūstāce of time Abrahā being proued to haue beene [...] [Page] speake of diuers works. Saint Thomas, their holy Doctour, expounding those wordes, His faith wrought with his workes: and, by the workes his faith was made perfect, saith; Faith wrought through workes: that is, faith where­by he was iustified before, led and brought him vnto the workes: and by workes, (namely, following faith) was his faith made perfect; that is, augmented, declared, and shewed.

Thus he also affirmeth, that Iames spoke of workes Heb. 11. following faith. The authour of the Epistle to the He­brewes, shewing that that obedience, and sacrifice of A­braham, was a worke following faith, ascribeth and appli­eth it to faith, & saith; that Abraham by faith offered Isaac vp. If therefore S. James speake of works following faith, as he must needes doe, alleadging this example, which as the trueth is in God: & as it is also confessed, both by Tho­mas, and the ordinarie Glosse also: then can he not speake of iustification before God: for that cannot be accompli­shed by workes following faith and iustification,

4 Finally, we must diligently consider, and careful­lie Acts 15. Philip. 3. Gal. 3. & 5. Rom. 4. weigh, with what people, hearers and persons, these two had to deale withall. S. Paul (as appeareth in many places of the new Testament) had to do with such as per­swaded men, that vnlesse they obserued the lawe of Moses, they could not be saued: whom he confuteth, out of the law it selfe, out of the Prophets, Dauid, Abacuk, & others: out of the Gospell, and true ende and vse, both of it, and of the lawe of Moses: to which purpose hee setteth downe a doctrine quite contrarie thereunto: that men are iusti­fied by faith in Iesus Christ, without the works of the lavv of Moses. To the establishing of which assertion, affirmāce and opinion, the Epistle to the Romanes, Galathians, E­phesians, and Philippians, seemeth to haue beene penned and written. In processe of time, this assured doctrine was wroong and wrested by some: gathering that it was not needefull for such as by faith in Iesus Christ were iustified: to be followers of good workes: but that to beleeue onlie barelie, without care of holy conuersation, was sufficient. [Page 144] Which to preuent, as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners: so S. Iames seeing the carnall professors greatly to abuse the gospell, to the libertie and loosenes of the flesh: in this Epistle en­countreth with them▪ testifying and protesting to all mē, that faith in men pretending iustification, without works: is but as a dead carkas. And thus hee writeth not against Paul, but with him, against such as peruerted his doctrine, and abused their libertie and free iustification, to the wā ­tonnesse of the flesh, as men now do also: who hearing iu­stification by faith onely, thinke themselues thereby dis­charged, and set at libertie from the practise of holines: which is their errour, in that they conceiue not, that as we are freely iustified before God through faith, without the helpe or respect of our works: so are we knowen to be iust by workes before men: whereby God for his mercie is glo­rified: and therefore ought to be perfourmed of vs.

Thus Paul disputeth against those which attributed too much to works, as helping causes of saluation. Saint Iames reasoneth against such, as making too vile account of workes, vtterly neglected them. S. Paul had to doe with pharisaical hypocrites, who swelled with the pride of their owne workes and righteousnes: S. Iames with Epicuricall professours, who boasting themselues of their historicall and bare faith and profession: refuse to bring foorth the fruites of righteousnesse. Seeing then these two speake of diuers kindes of faith; seeing they speake in diuers sence of iustification; seeing they speake of works diuersly: and contend finally against diuers persons; seeing Paul esta­blisheth true, Christian, liuely faith: S. James condemneth bare, fruitelesse, idle faith: Seeing Paul speaketh of our iu­stification with God: Iames how we are knowen for righ­teous before men: Seeing Paul speaketh of works before faith, denying them for causes of saluatiō: Iames of works following faith, allowing them for effects and fruites ther­of: Seeing Paul denieth good works to goe before men, to be iustified: S. Iames confesseth them to follow men being iustified: Seeing Paul contēdeth against such as too much [Page] preferred works: S. James against those which too much neglected them: therefore no controuersie, but a perfect consent and harmonie in their doctrine. Whereby it ap­peareth more cleare (I hope) then the Sunne at noon day, how shamelesly our aduersaries abuse this place, against free iustification by faith: for the establishing of workes, as causes of saluation and iustification with God.

And thus much of faith and works; the cause and the effects, necessarilie ioyned together in all those that are iustified in Iesus Christ: To whom, with the Father and the holy Ghost, three persons in Trinitie, one eternal and euerliuing God in Vni­tie, be rendered all praise, domini­on and maiestie: now and for euer. Amen.

THE THIRD CHAP. OF S. IAMES, THE FIRST VERSE, AND PART OF THE SECOND. THE XIIII. SERMON.

THIS thirde Chapter of Saint James, as by the Ana­lysis and resolution appea­reth, contayneth three pla­ces or principall matters. The first is, Let no man v­surpe authoritie ambicious­ly to iudge and censure his brother in sharpenesse and rigour of iudgement: in the first, and part of the second verse contayned. In which there are two things to bee noted. 1 The exhortation it selfe: My brethren, bee not manie maisters. 2 The reasons of the exhortation: first from the iudgement of GOD, secondly, from our owne imbecilitie and weakenesse. who our selues in manie things offen­ding, we ought not to be too seuere and rigorous against others.

The seconde place of this Chapter, is concerning the gouernement and refrayning of the tongue: begin­ning from the latter part of the seconde verse, and con­tinued to the thirteenth verse hereof. In which part there are two things. 1 The proposition it selfe. 2 part, 2. verse. If anie man sinne not in his tongue, or in worde, he is a perfect man, and able to bridle the whole bodie. 2 The tractation and handling of the matter concer­ning the tongue, which is double: first from the com­modities of moderating the tongue: which Saint Iames expresseth by two similitudes: the one of horses, who are gouerned by the bitte and cheeke of the bridle. 3. v. Then by the similitude of a Shippe, which is guided by the sterne or rudder. 4. 5. v. Then he handleth the matter of moderating the tongue, from the euils of the tongue: which hee setteth downe, first generally: in the seconde part of the fourth verse, and in the first part of the sixt: then particularly: from the seconde part of the sixt verse, to the thirteenth verse, wherein he noteth three particu­lar euils of the tongue, 1 That it defileth the whole bodie. 2 That it is a thing vntameable, and vnbrideled. 3 That it is reprochful, contumelious, and giuen to cursed bittereesse.

The thirde part and place is, from the thirteenth verse to the ende: concerning gentlenesse and meeke­nesse of wisedome. In which discourse foure things are touched. 1 An exhortation to meekenesse, verse 13. 2 The opposition of the contrarie, which is contention. condemned and spoken against by the Apostle. verse 14. 3 The distinguishing of wisedome, which is either earthly, or heauenly: by the which the way to mani­folde mischiefes is precluded and shutte vp, 15. 16. and 17. verses. 4 The last is a reason drawne from rewarde, why the Saints of GOD shoulde embrace and followe meekenesse of wisedome, verse 18. Because such as are peaceable, gentle and meeke, shall in the haruest of the worlde, reape the fruites of righteousnesse, which they haue sowen in peace. And this is the Anatomic [Page] of this place or chapter. These wordes in the first, and part of the second verse of this third Chapter, concerne the first part and place, which is of not vsurping ambicious authoritie to iudge and censure the brethren sharpely, and rigorously: and why wee should not so doe, as shall appeare.

• 1. And part of the 2, ver. 3. of S. Iames, being, concerning not vsurping authoritie of cōdemning the bre­thren, containe two things.
  • 1 An exhortation; or admonition: that the Saints of God, do not ambici­ously or rigorously censure their bre­thren.
  • 2 The reasons of the exhorta­tion: which are two.
    • 1 From Gods di­uine iudgement, which shall bee the heauier ouer vs.
    • 2 From the imbe­cilitie and frailty of our nature, which are subiect to sinne as well as others.

1 Touching the exhortation it selfe: it teacheth vs, not ambiciously as commonly men do: neither to rigo­rously and austerely to iudge, censure and condemne our brethren. Which exhortation the Apostle inferreth vn­der this forme of speach and wordes: My brethren, bee not many maisters: that is, let not the Saints vsurpe au­thoritie ambiciously to iudge and censure their brethren, with sharpenesse and rigour.

Wherein, by maisters are not vnderstoode such as are called to publike place and office of reprouing: but such as being priuate men, or as priuate men: chalenge and ar­rogate to themselues, in the ambition of their minde: an absolute authoritie, as it were to iudge, giue sentence of, and censure their brethren, in rigour and authoritie of iudgement. A vice and euill common to all times, and with hypocrites in Saint Iames his dayes most vsuall. [Page 147] Whose steppes men in our dayes most neerely and nar­rowly following, take vpon them to iudge all other men, and to search, sift, boult out to the verie branne, the ma­ners, liues, actions of their brethren: altogether carelesse of their owne offences. This euill the verie heathen haue condemned, counting it great follie in men, to iudge of the liues of other men, which wee alwayes carie in sight, and set before vs: and to be carelesse of our selues: whose vices to forget, wee cast alwayes behinde vs. Horace the Lib. 1. Serm. num. Poet seemeth to checke men in his time for this euill: for that they being purreblind in the view of themselues: would notwithstanding bee so sharpe of sight, and seuere in iudging of others. Tulli the Romane orator affirmeth, 2. Orationa­gainst Verris. that it is an intollerable thing for men, not onely se­uerely to iudge, but sharpely to reprooue other men, when themselues are likewise faultie. Our Sauiour Mat. 7. Christ, willing men to take heede of reproouing and condemning their brethren, rashly, rigorously, ambici­ously: thereby to seeme holier then all others: exhor­teth them not to iudge, least they be iudged: neither to condemne, least they bee condemned. Not forbidding all reproofe, finding of faultes: condemning one ano­ther: but the ambicious hypocrisie of such, as with­out cause, to appeare holyer then other, vsurpe authoritie to iudge, condemne, and censure their bre­thren.

This thing is meere phantasticall: for men ambici­ously to chalenge authoritie to iudge other men at their owne pleasures. For so did that proude Pharisie, who Luke 18. censured the poore Publicane, euen to God himselfe, when in his praier to God, he said: I thanke thee O God, that I am not as other men, extorcioners, vniust, adulte­rers, or as this publicane. Elephas the Themanite vsur­ped authoritie ouer Iob, and rigorously condemned him Iob 4. as wicked. The wicked Iewes, whose liues were full of all hypocrisie and iniquitie, chalenged authoritie ouer the Gentiles; to censure and iudge them at their owne plea­sures: Isai 65. which as singularly faultie in them, the Prophet [Page] reprooueth: they say, Stand a part: come not neere me, for I am holier thon thou: these are as smoke in my wrath, and a fire that burneth continually.

Christ in the Gospel mueighing against the ambi­tion Mat. 7. Luke 6. and hypocrisie of such as winke at their own horrible and haynous sinnes: yet are too curious to spie out, and too rigorous in condemning the faultes of their bre­thren: cryeth out agaynst them in this manner: whie seest thou a moate in thy brothers eye, and considerest not the beame in thine owne eie? Saint James the holy Apostle in like manner, disswading from the same e­uill, and teaching the Saints not to chalenge ambicious­ly authoritie to iudge their brethren, saith: My brethren, let there not bee many maisters: or brethren, by ye not many maisters.

Such haue all times and ages brought forth: and our time is not voide thereof. Wherein manie are so au­stere so seuere, so rigorous and sharpe: as that they con­demne all men, all women almost, beside themselues. A presumptuous, proud and superstitious sort of men, whom nothing pleaseth, which themselues doe not: and by whom all are condemned, which daunce not after their pipe: which walke not after their rules: which liue not after the order of their liues. Who hunting after the o­pinion of holinesse, and seeking the estimation and account with men, of greater precisenesse then is com­monly in others: too rashly in their wordes: too rigo­rously in their deedes: too ambiciously in their conuen­ticles and assemblies: censure their brethren. VVhich as a thing vnlawfull in the Saintes of God, vnseemely in the seruants of Christ, vncharitable in the fellowe members of the same bodie of the Church: Saint Iames disswadeth, My brethren, be not manie maisters. Howe great soeuer our holinesse be: howe singular soeuer our pietie: how perfect soeuer our profession: howe vpright soeuer our conuersation: howe sounde soeuer our faith be: how vnblameable soeuer our behauiour: howe ample soeuer our measure bee: howe manifolde soeuer [Page 148] our graces: howe large soeuer our talents be: how rare soeuer our giftes receiued: yet must we learne Christian humilitie, and shewe charitie to the brethren, and holde fast the exhortation of the Apostle, that we bee not ma­ny maisters, in vsurping ambiciously authoritie, to cen­sure others rigorously. Thus condemneth the Apostle, that censure-like arrogancie of the proude, chalenging authoritie to themselues to iudge others as they lust: and forbiddeth, that euerie one should thinke himselfe a fit reformer and censurer of the life of his brethren: My bre­thren, be not many maisters.

Reaſan: 2 This being the exhortation, in the next place the reasons are to bee considered: whereof the first is drawen from the feare of Gods iudgement: which shall be the sharper and heauier against them, which are too hard and seuere towards others. Whereof Saint James: Brethren, bee not many maisters, knowing that you shall receiue the greater condemnation. The force of this reason is: they which are rigorous and streight-laced to­wards others, shall finde God seuere and straight towards themselues. Whose maner is in all things to meet to men, as they haue measured vnto other: whether it bee in cru­eltie Mat. 7. of deedes, or rigorousnesse of iudgement: for that of Christ is generally true in both: what measure you meete vnto others, by the same it shall be measured vnto you againe. And first in the crueltie of our actions wee prouoke God to repay vs with seuentie. VVhich thing A­donibesech Judges 1. cōfesseth of himselfe: who being taken of them, ouer whom Iudah was captaine: and his handes and feete being cut off he acknowledged it the righteous iudgemēt of God against him, for the crueltie of himselfe towardes others: therfore he said: seuentie kings hauing the thumbs of their handes and their feete cut off, gathered bread vnder my table: as I haue done, so hath God rewarded me. His crueltie was punished from God by like cruel­tie. Samuel telleth the same tale to Agag, king of the A­malakites: whē he cut his bodie in peeces in Gilgal, as thy 1. King 15. sword hath made women childles: so shall thy mother be [Page] childlesse aboue other women: and so he slue him, and cut him in peeces before the Lorde: thus crueltie with crueltie: bloud with bloud, was repaied from the Lord. And this is the thing which God by his Prophet threat­neth against Mount Seir, for their crucltie against Israel Ezech. 35. the people of God: therefore, as I liue, saieth the Lorde God, I will euen do according to thy wrath, and according to thine indignation and hatred, which thou hast vsed a­gainst them: euen as thou hast dealt cruelly, euen so shalt thou be cruelly handled. The Angel cōmendeth the righ­teous iudgement of God, in executing the seueritie of his Reuel. 16. wrath against them, who were sharpe, seuere, and cruell a­gainst his people; Lorde thou art iust and holy, because thou hast iudged these things. For they shed the bloud of the Saints, and Prophets: and therefore hast thou giuen them bloud to drinke: for they are worthie. Thus haue they the heauier iudgement from God, whose deedes are cruel and seuere toward others. Neither is this true onely in the crueltie of mens deeds: but also in the rigour of their iudgement against others▪ who incurre so much heauier wrath and iuster condemnation from God: how much the sharper they are towards their brethren in iud­ging & censuring thē: according to the apostles doctrine.

Our Sauiour Christ had respect and regard to this, who disswaded men from rash, ambicious, and rigorous Matt. 7. iudgement: iudge not, least you bee iudged: condemne not, least you be condemned. For they incurre the wor­thier iudgement, and shall assuredly find the heauier con­demnation, which offend themselues in iudging and con­demning their brethren. S. Paul maketh those mē subiect to the greater cōdemnation, who being themselues faul­tie, Rom, 2. yet ambiciously censure their brethren therfore (saith he) thou art inexcusable, O mā, whosoeuer thou art, which cōdemnest: for in that thou condēnest other, thou cōdem­nest thy selfe. Wherby the apostle S. Iames disswadeth men from vsurping authoritie of rigourous iudgement of o­thers: My brethren, saith he, be not many masters, know­ing that we shall receiue the greater condemnation.

By which it euidently appeareth, that how much the more rigorously we iudge others: so much the heauier cō ­demnation we heape against our selues: but most especi­ally being guiltie of the same sinnes, or as great, as we ri­gorously condemne in our brethren. If wee condemne a theefe to the bottomlesse pitte of hell (as vnworthie life) yet our selues steale, be oppressours, vsurers, or extortio­ners of the people: if we condemne without fauour or pit­tie, the adulterous person, and yet our selues breake wed­locke: if we condemne lying, and vse our tongues to de­ceite, slaunder, and horrible blasphemie: if we condemne dronkennesse with austere seueritie, yet geue ouer our selues to riotousnes, banquetting, and faring deliciouslie euery day: if we condemne couetousnes, yet bee rauished Luke 16. 1. Tim. 6. Ephes. 5. with loue of money; making our golde our god; our siluer our safegarde; our substance our succour: if wee reprooue anger in our brethren, and burne and boile in irreconci­led hatred, and deadly malice of heart: if finally, we be ri­gorous against our brethren, and vsurpe ambitiously the authoritie to iudge and condemne them: we prouoke the greater wrath, we heape vp the seuerer iudgement, we re­ceiue the iuster condemnation against our selues. Which Saint Iames here vseth as his first reason, why wee should not so doe; My brethren, be not many masters: knowing that we shall receiue the greater condemnation.

The seconde reason why men ought not to vsurpe 2. Reason. this authoritie ouer their brethren, is from the viewe of our owne weakenes, the consideration of our owne con­dition, the facilitie in our selues to fall, through naturall frailtie: therof the Apostle thus: In many things we offend all: therefore we must not be too rigorous against other men: seeking, and looking rather into our owne readi­nesse to sinne.

Let vs take the view of all states & degrees of men: Princes and people; masters and seruants; fathers & chil­dren; husbands and wiues; rich and poore; learned and ig­norant; high and lowe; wise and foolish; preachers and hearers: all, all (I say) are subiect to the same imbecilitie, and [Page] frailtie of nature: in many things we fall all.

Is there a bodie without a blemishe? is there a day without a cloude? is there a man without offence? is it Prou. 24. true that Salomon saith; the righteous and iust man falleth seuen times a day, and riseth vp againe? are wee not all subiect to sundrie infirmities, and offend in many thinges euery one of the sonnes of Adam? shall not the remem­brance of this our common condition, remoue so great seueritie & rigor of iudgement from vs? This ought then to make vs lesse secure, and more remisse and gentle to­wards the offences of the brethren.

The very Heathen knew that all men are subiect to H [...]ratius. this condition: wherefore one of their owne Poets saide;

No man liueth without crime or sinne.

The continuall meditation thereof, should induce vs to follow gentlenes, and not to vse too great rigour towards others.

Men fall and sinne (as Lactantius hath noted) three Lib. 6. c. 13. waies: in deedes; in speeches; in thoughts and cogitations: and there is no man which doeth not fall through euerie one of these, sundriwise. In deede men sinne be they ne­uer so holy: for who is he whose life is incorrupt; whose feete haue neuer slipt; whose whole life is cleare from all Pro. 20. sinne? Shew him me, and I will praise him; tell mee where he is, and I will honour him; let me see him, and I wil wor­shippe him as a mortall god. He shalbe (in my iudgemēt) holier then Abraham; he shalbe more renowmed then Moses and Aaron; he shalbe more pure then Dauid or Daniel; he shalbe more perfect then Iob the righteous; hee shalbe more glorious then Paul, the elect vessell of Iesus Christ: for all these in action haue sinned.

In wordes, whereof in the next place our Apostle shall speake, who offendeth not? Who, either in anger moued, or in mirth pleasant, or in pastime delighted, or by impor­tunitie of men pricked forwarde, hath not fallen, either to cursing, or to slaunder, or to swearing, or to loosenes or vanitie of his talke? that he hath not in respect therof, iust [Page 150] cause with Dauid and Sirach, to pray to haue the dore of Psal. 141. Ecclus. 22. his lips kept and a seale of wisdome set before his mouth, that he offend not in his words.

In thought, our falles are so many, as that it passeth the strength of man, by cogitation not to admit the thing which is either wicked in deed, or euil to vtter. In so much as righteous and holy men, who abstaine in many thinges from wicked actions: yet oftentimes (through infirmity of nature, are caried by cogitations, to euil thoughts: so that there is no mā, vnlesse he be trāslated (as it were) into the nature of God, who sinneth not in cogitation. So that the Apostle, in respect of these, hath here truely auouched, in many thinges we fall all. Which thing men considering, shall the better refraine their seueritie of iudgement, and rigor in censuring their christian brethren.

Three respects there are in men, wherby their rigor towards others should be abated. 1 To recount what in former times themselues haue beene. 2 To thinke what hereafter they may be. 3 To remember what presently they are.

1 If we consider what our selues haue beene in for­mer times, it shall mittigate greatly the seueritie of our iudgemēts and rigorous censuring of our brethren. Saint Paul exhorting men to patience, and gentlenes towardes other, and not to be seuere against their offending & weak brethren, thus reasoneth; They now are what you in for­mer Tit. 3. times haue beene: call therefore to minde your for­mer condition, and be patient; shewe all meeknes there­fore to all men. For we our selues were in times past vn­wise, disobedient, deceiued: seruing lustes and diuers plea­sures: liuing in maliciousnes and enuie, hatefull, & hating one another.

The recounting therefore of our former condition, must asswage the seueritie of our iudgement, and make vs more moderate toward such, as now are what we haue beene. Wee our selues once were ignorant; wee once went out of the way; wee sometimes haue beene ouerta­ken with naturall infirmitie: whereby we haue committed [Page] things not conuenient. Let vs not seuerely iudge, and ti­gorously condemne such as are subiect to the cōmon in­firmities, and frailties of nature.

2 As to record our former state, shall abate our sharp­nes: so to thinke with our selues whereunto wee may fall: being compassed about alwaies with these infirmities. S. Paul (to perswade men to shew meeknes, & not sharpenes Gal. 6. of iudgement towards such as fall through occasion) rea­soneth from the frailtie of our state, whereby we are sub­iect to like falling: to which purpose he thus speaketh to the Saints of Galatia; Brethren, if a man be sodenly taken in any offēce: ye which are spirituall, restore such a one in the spirite of meekenes: considering thy selfe, least thou also be tempted. Wherein he wisely condemneth imor­tunate rigour; and worthelie reproueth those, which are commonly most seuere iudges against their brethren; whē they altogether forget their owne infirmitie, wherby they may fall into like offences.

Now there is no infirmitie; no iniquitie among men; finall impenitencie, and the sinne vnto death, or against the holy Ghost, excepted: whereinto, euen the best men, may not fall. Which if they consider, it will easilie mode­rate their rigour and seueritie against their brethren, and make them take heede, least ambitiously they vsurpe this authoritie against others.

And how true it is, that euen the best may fall, eui­dent examples, and wofull experience may teach vs. Who knoweth not, that lyeng is a sinne against the ninth com­maundement, condemned by God and his Prophets: yet holy and faithfull Abraham; godly Isaac, fell thereinto, as Gen. 12. & 26. Gen. 20. the storie beareth record.

Murmuring is a great sinne against GOD, arguing impatiencie; yet Moses was thereof guilty, as it appeareth. Idolatrie seemeth to be sinne in the highest degree; yet that, by Aaron, the Saint of God, was committed. Adulte­terie, a grieuous euill, whereof God in his lawe hath fore­warned, Exod. 32. and in sundrie people, men, and Nations, puni­shed; Exod. 20. 2. Kings 11. yet Dauid (the man of God) was tardie therein. To [Page 151] denie Christ, with execrable cursing, banning & swearing, Mat. 26. is great iniquitie; yet Peter the blessed Apostle therein of­fended. To persecute the church, to blaspheme the trueth, is horrible impietie; yet Saint Paul (the chosen vessell of God) committed both. As these examples shewe that the best may, because these haue done, with whome none are 1. Tim. 1. now, or haue been since to be cōpared: So daily experiēce conuinceth the same: While we see daily before our eies, men of farre greatest excellencie to fall into sundry infir­mities.

Out of whose falles a triple profit insueth. 1. Ther­by the glorie of God, his power and mercie, is made ma­nifest, in making them vessels of glory: who by their sinnes deserued his eternall displeasure: for which cause S. Paul 1. Tim. 1. crieth out; that in his conuersion Christ shewed all cle­mencie. Secondly by the falles of great persons, both themselues haue cause to humble themselues before god, and not waxe proud of any thing: and others seeing the most excellent men subiect to infirmitie, are therence to be admonished of their greater infirmities: for if the great oakes of Basan, and the mightie and tall Cedars of Liba­non fall: what is to be looked for of the lowe trees of the forrest? if the righteous bee hardly saued: what shall be­come of the wicked? 1. Pet. 4.

Thirdly, all men may thereby gather the frailtie of their nature: and so pray to God, when they stande, that 1. Cor. 10. they fall not.

Now seeing all men are subiect to this condition, that they may fall, if they be not vpholden and supported by the helpe of God: it ought to qualifie our hasty iudge­ment, and to moderate the seueritie of the same against the brethren.

3 Finally, we shalbe more temperate towards other men: if we consider whereunto wee are presently subiect: which is the reason here vrged. The conscience of our owne sinnes, and the diligent view of our owne weaknes and wickednes; maketh vs more gentle towardes others: which men then forget, when they are too seuere iudges [Page] of their brethren. To this purpose Siracides exhorteth mē Ecclus. 8. not to despise such, as hauing sinned, turne therefro: nei­ther to cast it in their teeth; but rather to remember, that we are all worthy of blame. When we consider our owne selues, we shall see there is in vs many things to be amen­ded. This diligent consideration will make vs more care­full of not rigorously and rashely iudgeing our brethren. Are we not couetous, as they are? yet are wee proude and disdainfull. Are we not proud? yet are we fleshely & wan­ton. Are we not wanton? yet are we slaunderous and re­proachfull. Are we not reproachfull? yet are wee enuious and malicious. What, are we not malicious? yet are wee riotous and intemperate. What, are we not intemperate? yet are we prodigall and wastfull. If not prodigall, yet ly­ers and blasphemers: if not blasphemers, yet extortioners and oppressors of our brethren: Or finally, geuen to these and these iniquities; so that it is as cleare as the sunne in his brightnesse, that in many things we offend all. Which who so considereth, and pondereth in equal ballance: shal thereby be counterpeized, and brought to a moderate censure and iudgement of the sinnes and liues of others: and taught effectually, not to vsurpe authoritie, rashly to iudge and condemne the brethren.

This I would to God our sharpe censurers, and se­uere iudgers would weigh, who geue definitiue and per­emptorie sentence of al men; who chalenge a chiefe pow­er, and absolute authoritie ouer all their brethren; who condemne without charitie, whatsoeuer doeth not please them selues. Would God they would but turne ouer the leafe, wherein their owne infirmities are registred, and turne the other ende of the wallet before them, to fixe their sight vpon their owne blemishes, and blottes of cor­ruption: then would their pride be abated, their heate as­swaged, their chollor cooled, their iudgementes modera­ted, their arrogancie delaied and qualified: and thēselues brought to a temperature: not so ambitiously to vsurpe and arrogate to themselues, the censuring of their bre­thren.

Which to effect and compasse in the Saints, the Apo­stle vseth this reason also; My brethren, be not many ma­sters, knowing that we shall receiue the greater condem­nation: for in many things we sinne and fall all.

Of our manifolde fallings, many are the occasions, sundrie are the causes. 1 The original corruption which lieth couched in our bosomes, wherby we are led captiue vnto sinne.

2 The snares of Sathan, which he laieth to take vs, and intangle vs in the pitfold of iniquitie.

3 The euil examples which are presented before vs, whereby we are drawen to all vngodlines euery day.

4 The lenitie of the gouernours of discipline, who (according to the rule of iustice) take not execution vpō sinne: whereby others are pricked forwarde to like sinne. For, whereas punishment is not executed (saith Salomō) speedelie, there are the hearts of men set vpon mischiefe. Eccles. 8. Psal. 101. Therefore Dauid saith, hee would betimes destroy all the wicked of the land, that he might cut off all the workers of wickednes from the citie of God.

5 Finally, the fearefulnes and flatterie of the Mini­sters of the word: who either for feare, or for fauour, tell not men of their manifolde offences, wherby they are oc­casioned sundrie waies to fall.

The reason of the Apostle is this: Seeing all men are subiect to many falles and infirmities, therfore must they not be too seuere against their brethren▪ be not many ma­sters (saith the Apostle) knowing that we shall receiue the greater condemnation▪ for in many things we offend all.

Now the fall of man is double: either particular, or generall. Particular, as to fal into any one sinne, or more: as theft, dronkennes, adulterie, murther, couetousnes, vsu­rie, extortion, slaunder, lying, blasphemy, and the like. Into some, or many of these, euen the most holy Saintes haue, may, and doe daily fall. Generall falling, is when men fall Heb. 6. 1. Iohn. 5. Mat. 12 away, not in one onely sinne, but generally in all: & resist the grace of God offered. This is apostacie, this is the sin vnto death, this is the sinne against the holy Ghost: euen a ge­nerall, [Page] and vniuersall falling away frō the knowen trueth. Heb 6. & 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth, that who so doeth so sinne, cannot be restored by repentance.

And S. Peter auoucheth, that it were better for mē not to haue knowen the trueth: then after that they haue knowen it, to fall away from the holy commaundements. Thus doe not the Saints fall, but onely the reprobate. Of the former kinde the Apostle speaketh; for al men fal par­ticularly in many things: which we ought alwaies to cō ­sider: that it might teach vs, not to vsurpe authoritie am­bitiously to censure and iudge our brethren: whereunto this place and exhortation serueth; My brethren, be not many masters, for we shal receiue the greater iudgement: for in many things we offende or fall all.

Whereas Saint James willeth, that wee be not many masters: doeth it take away the authority of masters ouer their seruāts? No assuredly: for then would neither S. Paul so carefully, nor Saint Peter so diligently, haue geuen precepts concerning obedience of seruantes to their ma­sters. Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes. 6. masters, and to please them in all things; to be obedient to them which are their masters according to the flesh, with feare and trembling, in singlenes of minde, as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them; Let as many seruants as are vnder the yoke, count their 1. Pet. 2 masters worthy all honour: that the name of God, and his doctrine be not euill spoken of. To whom Saint Peter subscribeth: Seruants (saith he) be subiect to your masters with all feare: not onelie to the good and courteous, but also to the froward. Seeing these Apostles haue enioyned this obedience to seruants towards their masters; and the same spirite spoke in them, and in Iames our Apostle: it fo­loweth then, that the authoritie of masters is not here a­bandoned.

If we must not be many masters, neither be iudges ouer our brethren; shall we thinke that power is taken a­way hereby from Princes, iudges, and magistrates, ouer their Subiects, and such as are vnder them? Neither. For [Page 153] then woulde not the Scriptures teach what magistrates should be in common wealthes, neither enioyne obedi­ence to be performed vnto them. Moises being wearied with the gouernement of the whole people of Isra­el, Exod. 18. is taught by Jethro his father in law, the priest of Mi­dian, to chuse more offiicers and gouernours vnder him, whose qualities are foure. Men they must be, 1 of cou­rage: 2 fearing God: 3 dealing truly: 4 hating co­uetousnesse. Moises according to this counsell ordained Deut. 1. & 16. officers and iudges ouer the people, taught them their dueties, and set downe the qualities in them required. To whom obedience by the law of God is to bee perfor­med. Exod 20. Which God contained in the fourth commaunde­ment: where it is said, honour thy father and thy mother: not onely the parents of our bodies, but the parents and fathers of the countrie, which are princes and magistrates in common wealthes. This obedience he requireth, when he giueth them authoritie to determine causes, and wil­leth Exod. 22. men to stande to their verdit. Our Sauiour Christ taught the same by his own example, who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar. And afterwarde being tempted by the Scribes and Herodians, and demaunded Matt. 22. the question, whether it were lawfull to giue tribute to Caesar or no? answered them in this wise: Giue to Caesar that which belongeth to Caesar, and to God, that which belongeth vnto God. S. Paul by Christes spirit taught, willeth euery soule to be subiect to hier powers, because Rom. 13. their power is from God. Finally. S. Peter exhorteth all men to submit themselues to all maner humaine ordi­nance 1. Pet. 2. for the Lords sake. The soueraintie of the prince ouer the people: the correcting, controlling, and iud­ging of the magistrate and ciuill officer of the transgres­sing, and offending persons, is not hereby remoued.

VVhat if we may not bee many masters: shall 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 [Page] 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 [Page 154] 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.

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: [Page] 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 haue a speciall regarde to their tongues, bee warie and charie ouer their lippes, circum­spect and carefull to keepe the doore of their mouthes: VVherein, of all men, is most easily offence committed. So that to bridle our tongues, to moderate our mouths: to keepe our lippes, to guide our woordes with discre­tion; is a rare point of perfection, and a great steppe to excellent vertue.

Howe good a thing, howe great perfection, howe rare a vertue it is, not to stumble in the tongue: neither to offend in worde, Sirach perceyued, when he pronoun­ceth Ecclus. 14. him blessed, which hath not offended in the wordes of his mouth: when he auoucheth, that the man which Ecclus. 19. refrayneth his tongue, is able to liue with a disordered and troublesom man, (which is a great matter) and that hee which hateth babling, shall haue lesse euill. VVhich thing to doe, hee reputeth as a poynt of perfect wise­dome, and the contrarie a signe of doting follie: where­fore hee sayeth: A wise man will holde his tongue, till he haue oportunitie: but a foole and trifler, regardeth no Ecclus. 20. time. To refraine and bridle the tongue, is singular per­fection: to launch and lauish out wordes lewdly, is con­demnable Prou. 17. folly. For a man of wisedome, sayth Salomon, spareth his wordes, and he that vnderstandeth, is of an excellent spirite. Saint Paul exhorting the Saintes of [...]phe. 4. God, to growe to all perfection in Christian vertue and loue: as a poynt and part of this perfection, commen­deth the moderation of the tongue: by teaching them [Page 156] to abstaine from al corrupt speach and communication, that none such proceede out of their mouthes, but that which is good and gracious, and bringeth profite vnto the hearers. And more particularly entreating of the Ephe. 5. same matter not long after, that the Saintes in workes and wordes might be blamelesse before the Lord: hee ad­uiseth them, that neither fornication, neither couetous­nesse bee once named among them, as it becommeth Saints: neither filthinesse, neither foolish talking, nei­ther ieasting, which are not comelie, but rather giuing of thankes. The verie heathen, seeing by the verie light of nature, howe excellent a thing it is, and of how great perfection wisely to gouerne the tongue: haue commen­ded moderation and silence, as a crowne of glorie: bab­ling and prating, vnbrideled and disordered garrulitie haue they condemned, as a great mischiefe among men. Euripides the Poet therefore saide wisely: comely si­lence is the crowne of a man: but pratling and much Euripides. speach hath neuer good in it. Yea is hurtfull to conuer­sation and Citie. Faustus saieth, that as there is nothing Pastus. better then a brideled tongue: so is there nothing worse then a tongue vngouerned, which alwayes beareth daun­gerous and deadly poison, with sweete honie. Zeno recke­ning Zeno. it a singular poynt of perfection, to guide his tongue: absented himselfe therefore from banquets, least through wine, and the prouocation of other men: he might happily haue fallen in his talke. One of the Philosophers, whether this or another, I nowe remem­ber not: counting it a most rare thing to keepe silence, and refraine the tongue, that a man fall not therein: beeing asked of certaine Legates, what they shoulde say of him to their maister and King, answered: that he was a man, which could keepe silence.

Cato the wise man sayeth, that hee is next vnto GOD, that with reason can rule his tongue: where­vnto Cato. the Apostle in his proposition here subscribing, affirmeth: that that man is perfect which falleth not in worde. Therefore Pambus as it is in the Tripertite histo­rie, [Page] lib. 8. cap. 1. being desirous to learne a Psalme, and hearing the first verse of the 39. Psalme, where the Pro­pher sayeth, I thought I would take heede to my wayes, that I offend not with my tongue: would heare no more, saying, If I can in deed performe this: this one verse is suf­ficient. And when hee which had taught him that verse, blamed him that in sixe moneths he came not vnto him: hee answered that in deede hee had not fulfilled that verse. And liuing long after, beeing demaunded of a familiar friende if hee had learned his verse: hee an­swered, hardly (saith hee) haue I fulfilled it in fortie and nine yeares.

It is a thing worthie praise, in anger to keepe our hands from fighting: in hatred to withhold our feet from shedding of bloud: in abūdance of delicate fare, to bridle our affections and appetites from riotous lust: in compa­nie of lewde women, to keepe our selues from carnall de­sire: in plentie of wealth: to refraine from couetousnesse: in great prosperitie to be farre from pride: but the fal­ling by the tongue, being so easie, & the way therof so slip­perie: not to fall in tongue and wordes, is a vertue so rare: a thing so seldome seene: as that Sirach counteth Ecclus. 19. it most maruellous, when he sayth: Who is he that fal­leth not in his tongue? And Saint Iames esteemeth it as great perfection, when he sayth, Hee that falleth not in his tongue and worde, is a perfect man, and able to bridle all the bodie: which is the proposition and state of this second place.

2 The proposition premised and set downe before: in the next place foloweth the tractation or handling ther­of, The handling or tractation. which is double. 1 From the profits of the brideled tongue. 2 From the euils of the vnbrideled tongue.

1 From the profites and commodities of brideled tongues: great good, and singular profite groweth and riseth vnto men by moderation of the tongue, and no small matters are compassed and brought to passe there­by: as by the two similitudes and comparisons of the A­postle here, appeareth.

For to shewe what great matters may bee done by moderation of tongue, the Apostle compareth in to the bridle or bitte of an horse. Like as the bitte is but a little thing in comparison of an horse, yet it guideth and ruleth the strongest horse that is, and maketh him followe the will of the rider: Euen so, the tongue is but a small matter in the bodie of man, yet it (being gouerned with discreti­on) gouerneth the whole body.

Wee put bittes (saith Saint Iames) into the mouthes of horses, that they should obey vs, and thereby we turne about their whole bodie. Which comparison (it may be) he borowed out of the Prophet Dauid: who exhorteth men not to be like horses and mules, which haue no vn­derstanding. Psal. 32. whose mouthes we binde and holde with bit and bridle, least they fall vpon vs. By both which places it appeareth, that horses are guided by the bitte and bridle, at the pleasure of the rider. Hereby the horse is taught to runne, and to stay; to turne, and to winde; to leape, and to fling out; to stand vp, and karere; to scoure out; to retire, & geue back; and what els soeuer the valiant warriour, or skilfull rider lusteth: yet is there not a stronger beast al­most, then the sturdie steede.

Notwithstanding his great strength, hee is turned and tost with the bitte, 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 [Page] 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 [Page 158] 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 [Page] 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 [Page 159] 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 [Page] 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. shalbe 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 shalbe saued, and by our words we shalbe 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 [Page 160] 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: [Page] 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 pigeon, and innume­rable the like; are so tamed, as that they will sitte on fiste, eate at hande, come at the lure of him that keepeth them. Serpents, adders, snakes, and creeping things haue beene tamed: the aspis, and venemous serpent in Africa, whose sting is incurable, hath beene so tamed by a certain hous­holder, as that he came daily out of his caue and denne, to take meate at his table. Snakes haue beene so meeke­ned, as that men haue carried them without danger in their bosomes. The fishes of the waters haue beene so ta­med, as that the Dolphin hath beene familiar, to acknow­ledge him that well deserued: the Carpe, the Tench, and such fishes, are made so tame, as to bee readie to receiue meate at the hands of their masters, as some men haue re­ported.

Thus the beastes of the fielde, the birdes of the aier, the serpents of the earth, the fishes of the waters, are ta­med, by the trauell, vse, and industrie of man: though by nature they were not familiar, yet vse and custome, trauel and labour hath woonne it. But the tongue, more vn­tameable and vntractable then these are, cannot be go­uerned nor made tame by man: being more barbarous then beastes; more wilde then birdes; more vntractable then serpents; more insensible then fishes of the seas and [Page 161] waters: more cruel then lions: more hurtfull then beares: more byting then woolues: more bitter then tygers: more fierce then leopardes: for of all these, and the like, some at sometimes haue bene tamed: but the tongue is a thing most vntameable. Either because no man is able to tame the wicked tongue of another: for speake some men or women faire, or deale with them roughly: entreate them gently, or handle them sharpely: pray them daily: or strike them cōtinually: thou shalt remoue life and breath sooner out of their bodies, then speach from their tongues, or make them silent: Either because no man is so perfect, as can keepe his tongue at all times, but that therein sometimes hee offendeth. Thus is the tongue an vntameable creature, an vnruly euill.

That it is called an vnruly euill: men must not therefore giue it all scope, to doe and speake what it list, because it is vntameable, and vnrulie: but looke howe much more vnruly it is: so much more ought it to bee restrained: & seeing it is a thing that passeth our strength, either sometimes to tame the tongues of others, either alwayes to bridle our owne tongues: therefore ought wee more earnestly to pray to GOD to guide our Psal. 51. Psal. 141. Ecclus. 22. Psal. 140. &c. mouthes, and to rule our lippes to his honour: and also to keepe the tongues of other men, that wee suffer no euill thereby.

Nowe the euill tongue, is not onely vnruly, but full of deadly poison also, and greatly infecteth the children Psal. 140. of men, and cannot be preuented. Which the prince­ly Prophet Dauid viewing: and marking carefully the deadly hurte which by wicked tongues are done vnto men: compareth them to Adders poyson: affirming that Adders poyson is vnder the lippes of the vngodly. For looke what poyson and venime is in venemous things: as the Scorpion, Crocodell, Basiliske, Adder, and venemons Serpents: in plantes, hearbes, rootes, as in Cicuta, which being like the Hemlocke, by extreem­nesse of colde killeth: which the Athenians vsed in ex­ecuting punishmentes vppon men: And Photion was [Page] made to drinke that, and so perished: being enuied of his vnkinde Countrie-men the Athenians. And it may bee that the same poyson was the ende of famous Socrates: who beeing enuied for his vertue, and glorie of those Socrates. which were then in chiefe authoritie: was accused by Anytus, Melissus the Poet, and Lycon the otator, for spea­king agaynst their idoll gods, and so drunke poyson, and dyed. Or looke what venome is in Aconitum, Long-wort the roote wherof maketh neesing powder in blacke Poppie, which killeth by sleepe: or in Colloquintida, or wilde Gourdes, which slayeth a man by vehement and ouer-great purging: what deadlie hurt is in any of these, or the like: no lesse is in a venemous and wicked tongue: so that the Prophet by his experience could say truely: that the venome of Aspis was vnder their Psal. 140. Jame. 3. lippes. And Saint James by his knowledge: that the wicked tongue of man, is full of deadly poison: as lyes, blasphemie, false doctrine, heresie, errour, deceyte, flat­terie, false accusations, euill reportes, slaunders, contu­melies, filthie talke, and infinite the like, whereby the soules of men are often poysoned and venomed to death: and the poyson thereof is most daungerous, and more in­fectiue then any poyson.

For the poyson of the Scorpion is only such, as hur­teth them alone whom he striketh with the tippe of his taile: the Viper infecteth none, but such as hee biteth with his venemous teeth: the Crocodile and Basiliske killeth none, but such as they retch and fetch of, either with the sharpnesse of their sight, or the strength of their breath. Venemous rootes, hearbes, plantes, infect none, but those which either touch, taste, smell, or handle some of them: But the tongue stingeth and striketh: infec­teth and poysoneth: killeth and destroyeth, at hande and farre off: at home and abroad: by sea, and by land: in time of peace, & in time of warre: our friends, and our foes:: such as meddle not, as well as such as meddle: such as haue not to doe, as such as haue to doe with it. so that no place is so farre in distance: no loue so neere by [Page 162] friendship: no man so bound by duetie: no one so deare by good desert: whom the poysoned tongues of the wic­ked, doe not, or hath not molested. Thus for the vn­tameablenesse, vnrulinesse, and hurtfulnesse, is the tongue most daungerous: and this is the seconde euill in parti­cular of the tongue, wherefore it ought to be restrained, the vntamable crueltie, with deadly venomousnesse there­in Psal. 50. contained.

3 The last and third particular euill here, is that it is reprochfull and slaunderous: giuen to cursed bitter­nesse: therewith we blesse God, and curse, backebite, and slaunder our brethren: therefore it must bee refrai­ned. And this is an euill euen in those which pretende greatest godlinesse: who pretende they serue, loue, feare, and worshippe God: blesse, prayse, and magnifie him: yet doe they curse, reproch, slaunder and reuile their brethren, which can not be. For no man can blesse and praise God aright, and yet curse and speake euill of his neighbour. For that blessing and praysing God, is ra­ther a cursing, in that that it proceedeth from an euill and slaunderous person whom God hateth, and of whom he denieth, so much as to be named.

Which thing hee prooueth by two reasons. 1 No man can giue glorie to God, and prayse him in his crea­tures: and yet reuile, curse, reproch man, the chiefest of the creatures of God on earth, framed and fashioned in the chiefe part of him, in the soule, to the verie re­semblaunce and image of God himselfe, as Moses re­cordeth. Gene. 1. 2. This image is, 1 in the soule, which is spi­rituall, heauenly, and immortall as God is: betwixt our soules, and Gods substaunce, albeeit the inequalitie be infinite: yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse, whereinto as first we were created: so againe by Christ are we restored. The first is cōmon to all men: the secōd is proper to the saints. Ephe. 4. 2.

Beeing made to the image and likenesse of God: of all the creatures on earth most excellent: little inseriour to the Angels themselues, beeing diuine [Page] natures and substaunces: Who so speaketh euill of him, curseth and reuileth him, so excellent a worke of God: howe can hee reuerence, honour, blesse, and glorifie GOD, the maker, creator, and woorkemaister of man? The ignominie and reproch done to man, re­doundeth vnto GOD: to whose likenesse man is crea­ted. VVhereby it is euidently apparant, that no man can rightly blesse God, who cursseth or slaundereth man. Which Saint James noteth, when hee reasoneth from things vnpossible: therewith blesse wee God euen the fa­ther, and therewith curse we men, which are made after the similitude of God.

If God then be blessed in his creatures, as Dauid sayth, God is faithfull in all his sayings, and to be blessed in all his works: and man the most excellent of all Gods creatures vppon the vniuersall face of the earth, onelie Psal. 145. of all creatures made vnto the image of God: then can not a man honour God himselfe, which vseth cursed speach and bitternesse vnto man. Let all men and wo­men herehence learne an infallible truth, a resolute con­clusion, a singular poynt of wisedome: that they pre­tende Gods Religion in vaine, that they honour not, woorshippe not, serue not, blesse not, ne yet glori­fie GOD aright, so long as they are giuen to cursed speaking, reprochfull slaunder, bitter backebiting one of another.

This Dauid the princely Prophet weighing, exclu­deth from the Lordes Tabernacle, from the holy hill of Psal. 15. GOD, as hypocrites, all such as pretende seruice to God, yet giue themselues to slaundering their brethren. And almightie God himselfe protesteth to the wicked, that it is a vaine thing, and profiteth nothing, to talke of the lawes of God, and take them in their mouthes. Psal. 50. If they slaunder their brethren: to which purpose hee sayeth in this wise to the wicked: What hast thou to doe to take my ordinaunces in thy mouth, and declare my couenant, seeing thou hatest to bee reformed, and ca­stest my woordes behinde thee? VVhen thou seest a [Page 163] theefe, thou runnest with him, and art partaker with the adulterer: thou giuest thy mouth to euill, and with thy tongue thou forgest deceyte. Thou sittest and speakest agaynst thy brother, and flaunderest thy mothers sonne: these thinges who so doe, haue not to declare or speake of Gods ordinaunces, or to take his couenant in their mouthes. They pretende religion, they shewe a countenaunce of godlinesse, they set a face of hone­stie: they seeme to be desirous to praise and blesse God: yet they slaunder and curse their brethren. This no man can doe: for no man can rightly honour the worke­maister, which speaketh euill of the worke: no man can praise the Creator, which reuileth his creature: no man can blesse GOD, which curseth men, made to the image of God himselfe: If they in whome the generall image is, ought not to bee cursed: much lesse they in whom the second and speciall resemblance appeareth.

2 Nowe as this cannot be, by the reason from the worke to the worke maister: from the image, to him whose image it is: from the resemblaunce or patterne, to him whose patterne and resemblaunce it is in deede: so in like manner sheweth hee the impossibilitie of this, by an argument from contraries: the order and course of things, which God the establisher of nature hath set, will not suffer contrarie effectes to proceede from the same cause: things in nature opposed, and repugnant in ex­treeme contrarietie: cannot agree together, and be at one in the same thing. Now, to blesse and curse; to praise and slaunder, are things contrarie; therefore can they not a­gree in one tongue, at once together. And this appea­reth euidently by two similitudes, whereby the matter is amplified and enlarged. I As the fountaines and heades of waters, issuing and springing from the same place: cannot sende out sweete water and bitter. 2 And as the figge tree cannot bring foorth Oliues, nor the vine tree, figges. Our Sauiour himselfe confirming the same, Mat. 7. when hee auoucheth that good woorkes cannot come, from an euill man, no more then thornes come of grapes [Page] or figges of thistles, which were against nature. So neither can blessing and cursing come out of one mouth: praise, and dispraise: speaking well and slaundering: god­linesse, and impietie: truth, and falsehoode. Cursing, and blessing are contrarie, so that they can not agree in one mouth and man together, but it were as monstrous as for sweete water, and bitter, to come at once natural­ly out of the same fountaine: and for the same tree to beare figges and oliues: grapes and figges together. As euerie tree in nature beareth one kinde of fruite, and not diuerse and sundrie: much lesse the fruite of other trees: so must the tongue haue her proper effect, fruite and worke, and that one, not diuerse, much lesse contrarie: it must blesse therefore both God and man, and curse no bodie, as Paul exhorteth. Wherefore if we pretende to blesse God in our tongues, and therewithall doe curse Rom. 12. 14. [...] Pet. 3. 9. our neighbour: the bitternesse of our cursing so tur­neth the nature of our blessing, that it is vnseasonable and vnsauerie before God. For as sweete and bitter wa­ter, mingled & blended together, the bitter easily taketh away the nature of the sweete: and as honie and poyson tempered together, the poison farre lesse in quantitie tur­neth the honie: so when cursing and blessing are in one mouth together: the bitternesse of the curse, turneth the sweetenesse of the blessing, and maketh it odious before God. Wherefore it is apparant, that we can not blesse God, if wee curse and slaunder our neighbour. The doctrine of this place, may then bee this: that with this instrument and member, which is the tongue, there is no duetie acceptably perfourmed vnto GOD, when thereby wee harme or hurt our neighbours and bre­thren. Whom when we thus harme, if we thinke to please God, wee deceyue our selues through hypocrisie.

And thus much concerning the moderating of the tongue: both in respect of the profites, and discom­modities thereof: which out of this place may bee suffi­cient to haue obserued: specially seeing in the first chap­ter, verse 26. and in the next Chapter, beeing the [Page 164] fourth, verse 11. more may be gathered.

Nowe the God of peace, and the father of our Lorde Iesus Christ, powre downe into our hearts his hea­uenly spirite, that not onely our liues may bee refour­med according to his blessed woorde: but our tongues also refrayned after his holie will: that all the powers of our mindes, and partes of our bodies, may bee instru­ments of his prayse: that in both he may bee glorified, through Iesus Christ our Lord, to whom with the Father, and the holie Ghost our sanctifier, be all prayse, dominion, power, and ma­iestie, now and for euer. Amen.

Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16.

1 Of these foure, the first is the exhortation to meeke­nes, The exhor­tation. inferred and brought in by the way of an interroga­tion: Who is a wise man (saith he) and indued with know­ledge among you? Let him shew by good conuersation the meeknes of wisdome. As who shoulde say; All men seeke to be counted wise; but if any wil be wise in deede, let him by meeknes shew his wisdome: For therin indeed wisdome consisteth.

The occasion of this exhortation may be the sinne which the Apostle in the first place condemned: namely, that many chalenged authority to themselues, to reproue and checke their brethren, and to bee as censurers ouer them: thereby seeking the opinion of wisdome among men: which (notwithstanding) were themselues enuious, and contentious.

Saint James here (to abate their pride, to beat downe the arrogancie of their spirites, to asswage their malice, and to coole the heate of their madnes and furie,) telleth them, that it is not the way to be counted wise, to be con­tentious among mē but rather that herin wisdome consisteth, that they shew themselues modest, quiet, meeke, and gentle, in their whole conuersation.

This place condemneth the sophisticall scholemen; [Page] this condemneth the brauling Anabaptists; this condem­neth al such, whose liues are spent in contention of words; this condemneth popish persons, seditious seminaries, tu­multuous Iesuits, the vain, curious, & contentious men of out time: who geue themselues to tumults, contentions, seditions, dissencions, brauling and brabling most deadly: to the disturbance of the commonwealth, disquietnes of the church, slaunder of the gospel, hurte to priuate states and conditions of men. In which practise wisdome consi­steth not, but in meekenes. Christian wisdome is not in ambitious vsurping authoritie ouer the brethren: neither in quarrellous braulings & contentions about trifles: nei­ther in vnbrideled pride and arrogancie of spirite: neither in tumultuous vprores, and disquieting of the people: neither is it sillogistically and sophistically to striue about words, neither insolētly to oppose our selues against such as are in chiefe authoritie: neither standeth it in foolish affecting of rigorous seueritie: But in gentle behauiour, in tractablenes of life, & meekenes of conuersation: wher­of the Apostle telleth vs; Who is wise, and indued with knowledge among you? Let him shewe by good conuer­sation, his works in meekenes of wisdome.

Meekenes is a vertue moderating pride and anger, repressing desire of reuenge, forgetting offences, and par­doning iniuries, for priuate and publique quietnes sake. Whereunto our Sauiour Christ exhorteth, pronouncing Mat. 5. them blessed which are meeke: to whom also the inheri­tance of the earth appertaineth. Blessed (saith he) are the meeke, for they shall inherite the earth. Saint Paul recko­ning vp the fruites of the spirite in men reformed, among Gal. 5. other most holy and excellent vertues, putteth downe meekenes: The fruites (saith he) of the spirite, are loue, peace, ioy, long suffering, gentlenes, goodnes, faith, meek­nes, temperance; against such there is no law. Who also exhorting all men to liue & walk worthie the calling where-they Ephes. 4. are called: & instructing them how they should so do, Walke worthie (saith he) the calling whereunto you are called: in all humblenes and lowlines, in meekenes, with [Page 166] [...]ong suffering: supporting one another in loue, endeuou­ [...]ing to keepe the vnitie of the Spirite in the bonde of [...]eace.

In like manner perswading the Colossians to put on Col. 3. [...]hose vertues and chiefe ornaments of their liues: where­ [...]y their profession might be better beautified: exhorteth [...]fter this manner; Now, as the elect of God, holy and [...]eloued, put on the bowels of mercie, kindnes, humble­ [...]es of minde, meekenes, long suffering, forbearing one an [...]ther, & forgeuing one another, if any man haue a quar­ [...]ell to another: euē as Christ forgaue, so doe you.

Finally, instructing Titus his scholer, and the chiefe 3. Tit. Minister of Creta, how he should infourme the people of that Ile and countrie, geueth him this charge; Put them [...]n remembrance that they be subiect to the principalities and powers; and that they be obedient, and readie to eue­ry good worke: that they speake euil of no man: that they be no fighters, but soft: shewing all meekenes to all men. Whereunto in this place the Apostle hauing respect, vseth like exhortation; Who is a wise man, and indued with knowledge among you? Let him shew his good conuersa­tion, in meekenes of wisdome.

Of which vertue sundrie are the examples, whereby we may be drawen to imitation. For if we looke well a­bout vs, we shal finde almightie God a most liuely patern, and president hereof: who in great meekenes forbore the sinnes of the world along season: and suffered his owne people, sinning, and prouoking him fourtie yeares in the wildernes, forgetting, and forgeuing daylie the innume­rable sinnes of men. For which cause he is celebrated and Exod. 34. 6 Psa. 103. 6 Ioel 2. 13. &c renowmed to be a god of patience, long sufferance, meek­nes, and gentlenes towards the sonnes of men.

Neither God the Father onely, but Iesus Christ his sonne, our sauiour, in like manner is our example: who in­uiteth and calleth men to the imitation of the same ver­tue in him selfe; Come vnto me all ye that are laden, and Marke 11 wearie, and I will refresh you: take my yoake vpon you, & learne of me, for I am humble and meeke, and you shall [Page] finde rest vnto your soules. If wee require examples of men, as more familiar vnto vs, we haue not a few: excel­lent for wisdome, prepotent in power, renowmed for vertue: herein flourishing and shining to the world. Was not Moses (a man mightie in wordes and deedes) for this Num. 12. vertue excellent among the Hebrewes, for which cause, the Scripture saith he was the meekest man vpon earth? Was not Dauid worthely commended for the same, who not onely spared Saul his enemie, when hee might haue flaine him; but pardoned Simei, who railed on him, and 1. Kings 24 2. 16. cursed him in the day of his persecution by Absolom his sonne?

Was not Pericles of excellent meekenes among the Pericles. heathen, who at night sent him home with a torche, who all the day had reuiled him in open place of iudgement? Was not Socrates (among the Philosophers) of a singular Socrates. spirite in this behalfe, who being tolde that one had railed and spoaken euill of him, answered with meekenes; I ne­uer knew that he could speake well of any? Was not Ju­lius Cesar famous among the Romane Emperours, who for meekenes was reputed as a god among men? Was not Ceasar. Augustus Cesar worthie in that behalfe, who therefore was consecrate of the people? Was not Philip of Macedonia, Philip. among the kings, excellent for meekenes, who being bit­terly backbitten, vilely slaundered, and reproachfully spo­ken of by the Athenians, thanked them, because thereby he was made more circumspect in his whole life? Whose heroicall and princely spirite Alexander the great his Alexander. sonne, resembled, who being euill dealt withall, and reui­led, answered; It is kinglike, when thou hast done well, to be euill reported of. Was not Constantine the great wor­thie Homil. 20. to the people. immortall fame for the same, who being infourmed that certaine malicious and spitefull persons had caste downe his image, broken the head, and mangled the face thereof, in iesting manner felt his head and face, and an­swered; he could perceiue no such thing? as Chrisostom re­porteth of him. The king of Poland.

Finally, did not that Polish king excel in meekenes; [Page 167] who being moued by some to punish those which said he was euill spoken of by all men, answered merilie; I had rather that one should be euill spoken of with all men, then all men with one.

These examples, and infinite the like (both sacred and prophane) haue we, whose steps we following, might attaine by Gods grace, to this vertue: and learne by the Apostles councell to shewe our wisdome in meekenes of spirite.

To the embracing of which vertue, many thinges there are which might allure and prouoke vs. 1 The ma­nifolde exhortations therunto seruing, geuen out by the spirite of God, in the holy Scriptures. Which men cannot contemne, without contempt done to God himselfe. By whose spirite they were enioyned.

2 These proposed examples in the holy Scriptures Rom. 15. 1. Cor. 10. which are written for our learning: and the examples, e­uen of the heathen: whose vertues and righteousnns if we doe not excell, we shall neuer enter into the kingdom of God. 3 The sharpe threatnings of God against such as hauing lost patience, are easilie prouoked to wrath, and take reuenge against iniuries committed: which ought only to be referred vnto God, who saith; Reuenge is mine and I will repay it. 4 To consider, that the more excel­lent Deut 32. Rom. 12 the spirite of man is, and the more worthie the per­son; the lesse desirous he is of reuenge, and more enclined to meekenes: therefore one of the heathen said;

5 Moreouer, if we would but view our owne liues, whereby we prouoke men, and God himselfe: wherein we desire meekely to be dealt withall: wee should the better be perswaded to meekenes: to which purpose Gregory Na­zianzene saith; If thou know that thou owest to other G. Naziancene [Page] men, and art beholden to men for remitting thine offen­ces: vse thou then meeknes toward others: for God is a gentle father, towards those that are gentle. And certaine it is, that so long as men dwell vpon the face of the earth, they both offend others, and themselues are offended, and therefore neede as well to feele gentlenes and meekenes from others, as to shewe the same vnto their brethren: knowing then, that our selues haue neede of the meeke­nes of others, we must also shewe meekenes to our bre­thren.

6 Finallie, the good and necessarie endes which meeknes respecteth, ought thereunto to moue the saints of God. 1 It respecteth the holy obedience which wee owe vnto God: for obedience vnto whose will▪ wee must embrace meekenes. 2 It hath regard to the priuat peace & tranquilitie; to the publick quietnes, both of the church and commonwealth, which by meekenes is mainteyned. 3. It hath an eye to the prosperous estate of our selues and others: which by brauling, contention, & trouble somnes is hindered: but by gentlenes and meekenes of wisdome, is nourished. 4 It respecteth the force of our praiers to God, which by meekenes are made forceable; by malice hindred; by contention interrupted; by braulings weake­ned; by dissention slaked. These are the endes which this vertue respecteth: which carefully considered of vs, should make vs embrace the councell of the Apostle; Who is a wise man among you, and endued with knowledge? let him shew by good conuersation his workes in meekenes of wisdome. And this is the exhortation of S. Iames to em­brace meekenes.

2. To meekenes, in the next place is contention op­posed. The opposing of contention. You bragge and boast in vaine of meeknes of wis­dome: for you are farre from it, in as much as you are ge­uen to bitter enuie and contention, vices repugnant and contrarie to Christian wisdome: whereunto if you be ge­uen, you boast, you reioyce in vaine therof, saith S. Iames: but if you haue bitter enuying and strife in your heartes, reioice not, neither be yeliers against the trueth.

In which place he opposeth two vices to the vertue before commended: enuie, and strife or contention.

Enuie is a vice or sinne, whereby we grieue that ano­ther prospereth and fareth well by vs: that any [...]ā should Enuie. on crease, growe vp, be accounted of, besides our selues: de­siring to hurt, disquiet, and remoue them, of mere malice. Hereby men pine away & languish, to see the prosperitie of their brethren, as the heathen Poet saith; This vice fol­loweth Horace. the prosperitie, welfare, and glorie of our brethrē, is the shadowe followeth the bodie. Wherefore Salomon Pro. 23. would not haue men companie with enuious persons, neither to eate at their tables: for though they make a faire face, yet they thinke all too much that another hath. This is a worke of our corrupt nature, & poison which we draw from Adam, wherwith all his posteritie was infected.

Wherefore, when S. Paul would reckon vp the works Gal. 5. of the flesh, odious in the sight of God, he saith; Moreouer the works of the flesh are manifest; which are, adulterie, fornication, vncleannes, wantonnes, idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, enuie, murthers, &c. In another place (exhorting Rom. 13. the Saints to walke vprightly) the Apostle setteth downe certaine couples of vices, as enimies and hinderers of the honest conuersation of the Saints: In which number enuy is reckoned. Therfore (saith he) walke honestly, as in the day time; not in dronkennes and surfetting, nor in cham­bering and wantonnes, neither in strife and enuying. 1. Pet. 2.

Finally, S. Peter informing those that were regenerate, and borne againe, not of mortall, but of immortall seed of 1. Pet. 1. the word of god, to cast from them the works of their for­mer conuersation; & to embrace those things which were according vnto godlines, geueth them this exhortation; Wherfore laying aside all maliciousnes, & al guile & dissi­mulation, & enuie, and euil speaking, as new borne babes, desire that sincere milke of the word, that you may growe thereby. Infinite are the testimonies of holy Scripture, whereby this euill is condemned.

To the originall and beginning whereof if wee look, it is from Sathan the deuill: who enuying the prosperitie [Page] of man in the beginning, not onely to sequester them from their pleasant aboade in Paradise, but to alienate them from the fauour of God, and expell them from all happines: tempted to tast of the forbidden fruite, contra­rie Gen. 3. to the commaundement: whereby hee plunged both himselfe, and his posteritie, into perdition. Gen. 4. Whose eldest sonne Cain (the runnagate and reprobate) by the example of the deuil his father, enuied his brother Abell, for that God accepted the sacrifice of his brother, proceeding from a sincere affection: but not his, procee­ding from a double and dissembling minde with GOD, through which enuy he followed him; neuer leauing him, he had laied his cruell clubbe vpon the innocent head of his brother. Children of the same father were the Phili­stims, Gen. 26. enuying the flocks of sheepe, and heads, or heards of cattle, whereby Isaac was enriched: by sundrie waies from time to time molested, crossed, and ouerthwarted the holy Patriarke. Saul, a twigge of the same tree, a brāch of the same roote, a childe of the same parent; enuied the 1. Kings 18. vertue and glorie of Dauid: who for slaying the Philistim Goliah, hauing farre greater praise then Saul: Saul hath slaine his thousand, but Dauid his tenne thousande: was therefore (all the daies of Sauls life) enuied, and sought to haue beene destroied. The Scribes and Pharisies, and Elders of the people of the Iewes, pursuing our blessed Sa­uiour Mat. 26. 27. with like hatred and enuie, for the wonderful mira­cles and works he shewed among the people, neuer lefte him, before they had suborned false witnesses to accuse him, a corrupt iudge to condemne him, and cruel persons to crucifie him.

Such are finally in our daies, such as grieue at, enuie and sorowe, at the riches, honour, estimation, welfare, and euery good thing in their brethren: of which wickednes if they repent not, they shall shewe themselues the sonnes of Sathan, the slaues of sinne, the children of perdition, the heires of death and endlesse damnation. Of which e­uill least the Saints should be partakers, Saint Iames fore­warneth them: & setteth it against meeknes of wisdome, [Page 169] a speciall ornament in the chosen of God. And this enuie hath this epithite or addition bitter: because the heart of man therewith once infected, turneth all things into bitternesse.

Nowe as enuie is opposite to meekenesse: so is strife Strife. and contention. Strife or contention is stirred vp, when men are addicted to themselues, defending their owne opinions and actions, not onely stoutly, but stubbornely: in nothing submitting themselues to the authoritie of others, but as wise aboue all others, they will censure and iudge all, but bee iudged of none: wherehence great disdaine, discorde and disturbaunce ariseth among men, both in the common wealth, and in the Church of God. VVhich the holy Apostle carefully considering, hath disswaded it as a thing pernicious and daungerous in the Rom. 13. Saintes and seruaunts of GOD. This is in those cou­ples which are enemies to holy conuersation, mencio­ned before: Walke honestly as in the day time: not in drunkennesse and surfetting; not in chambering and wantonnesse: not in strife and enuying. This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men, when he sayeth to the Corinthians: Where as there is among you enuying, and strife, and diuisions, are you not carnall, and walke after the flesh? And admonisheth the Phi­lippians, Philip. 2. that they doe nothing through contention or vaine-glorie, but that in meekenesse of minde euerie Rom. 1. one esteeme another better then himselfe. This is reckened, for one of the workes wherewith the wicked Gentiles were infected. This is a woorke of the flesh, Gal. 5. whereby the life of man is corrupted. This is a mischiefe which bringeth great miserie to the Church & common weale of Christians.

The contention betwixt Haimo and Haniball the Carthagenians, was the ouerthrow of their famous Ci­tie. The contention and strife betwixt Lacedemon and Athens, the two lights of Grecia, was the ruine of their whole countrie. The cōtention betwixt the Numantians, was the onely cause they were ouercome by Scipio: who [Page] asking Tyretius the captaine general, what was the reason that in former times it was inexpugnable, & thē ouercom, & vāquished was answered: that their cōcord caused their continuance their contention bred their destruction. The contention betwixt Anthonie and Augustus burst into o­pen warres, to the great damage of the Romanes: Be­twixt Caesar and Pompei: Silla and Marius, and other the Romanes, was cause of great hurt to the state of Italie. The contentions in our owne countrey betwixt men of the noblest houses, what hurt it caused, who was so blind, that sawe not; who was so malicious that lamented not: who was so happie that rued not? In priuate families, contentions betwixt father and childe: mother and daughter: maister and seruaunt: husband and wife, cause both continuall disquietnesse, and dayly sorrowe, and de­crease of state, and many mischiefs besides, as experi­ence in manie too euidently doth teach vs: so that there is not a more pernicious thing, either in the common wealth, or in priuate estates, then is strife and contention among men.

In the Church it is no lesse pestilent and pernicious. The contention and strife betwixt Eusebius the Bishop of Caesarea, and Basill the great: betwixt Arius after his re­pulse concerning the Bishoprike of Alexandria: and o­thers in the Church haue done much hurt: contentions, striuings, and brawlings, in our times about white or blacke, rounde or square, and the like things of no weight, haue and doe cause great hurt in the Church of Christ. as wofull and lamentable experience tea­cheth. So that in the common wealth, in priuate states, in the Church it selfe, great hurt commeth through con­tention. Wherefore with all carefulnesse it ought to bee shunned of the Saints of God.

VVherein wee must beware, least through flying of contention, 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 [Page 170] 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: [Page] 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 [Page 171] 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 [Page] 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 [Page 172] 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 sed [...]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: [Page] 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 Sames 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 cōmon wealths. Salomon not in the former place only, but elswhere also cōsumeth the first: he Prou. 28. [Page 173] that is of a proud heart, stirreth vp strife: the example of Corah, Dathan & Abiram, cōfirmeth 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 contentiō of Lacedemō & Athens ended in sedition. The­mistocles enuious contentiō 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 not from aboue, but is earthly, sensuall and deuelish: For where enuying and strife is, there is sedition, and all manner of euill workes. And thus he painteth out wicked and worldly wisdome vnto men.

Now as there is wisdome which is wicked: so also is Godly wisdom. there godly wisdome, whereof Saint Iames saith; Bur the [Page] wisdome that is from aboue, is first pure, then peaceable, gentle, easie to be entreated, full of mercie and good fruites: without iudging, without hypocrisie. Where the Apostle in eight properties setteth downe this heauenly wisdome vnto men.

1 Of which properties and qualities the first is: It is pure, it defendeth innocencie, puritie, and integritie of life; it nourisheth charitie, and fostereth cleannes in the whole conuersation of man: whereby all such are con­demned, who chalenge vnto themselues the name of wis­dome, yet are impure, vnchast, vncleane in their conuer­sation: In wordes filthie, in workes shamelesse, in gesture and behauiour outwardly, abhominable: in their mindes corrupt, in their bodies loose, in their whole life lewde and licentious. Who herence are taught by the Apostle, that what wisdome so euer they pretend in the sight of men, yet are they cleane void of heauenly wisdome: whose first propertie is to be pure.

Then all adulterers, all fornicators, all incestuous and vncleane persons, all those who geue themselues to fleshly impuritie, are voide of wisdome; yea and guilty of follie. Therefore Ammon going about to satisfie his lust vpon Thamar his sister, shee disswaded him in this wise; 2. Kings 13. Force me not my brother, committe not this follie: and I, whither shall I cause my shame to goe? and, thou shalt be one of the fooles of Israel. When Sichem had defloured Dinah the daughter of Jacob, the sonnes of Iacob hearing thereof, were sore grieued, because he had wrought follie Gen. 34. Iudges 20. and villainie in Israel. the abusing of the Leuite his wife, by the Beniamites, was called follie, and abhomination in Israel.

If they whose liues are impure be voide of wisdome, and such as geue themselues ouer to fleshly vncleannes, be reputed fooles: how many are the fooles of England, seeing therein so many adulteries, so many fornications, so great vncleannes is euery where committed? Wher­of, our speeches, gestures, behauiours of bodie, are witnes­ses most manifest. Let men and women therefore pretend [Page 174] neuer so great wisdome; let them seeme neuer so graue, sage, discreete: yet if their liues be stained, either with fleshly lust, or any other iniquitie whatsoeuer: they are as­suredly voide of all heauenly wisdome: whose first quali­tie is puritie. Men then which will be partakers of this wisdome, must retaine a pure and chaste minde in their breasts, and pure affections in their hearts: that they may embrace that wisdome from aboue, which is pure.

2 As it is pure, so is it peaceable: not contentious, nor quarrellous: it nourisheth quietnes; it fostereth peace; it cherisheth concord; it seeketh after amitie and friend­ship with all men. Abraham, indued with this wisdome, Gen. 13. being prouoked by Lots heardmen, was notwithstanding, peaceable: for the which things sake he desired Lot there might be no falling out betwixt them: and therfore deui­ding the lād, gaue choise to his nephew to go which way he would. Isaac the sonne of Abraham indued herewith, shewed himselfe peaceable towards Abimelech & his peo­ple Gen. 26. the Philistims, who had done him manifold iniuries. Iacob the sonne of Isaac, treading in the steppes of his fa­ther, Gen. 29. Exod. 5. 16 Num. 11. 16. &c. through this wisdome liued peaceably with Laban his vncle, of whom he sustained manifest wrong, in chan­ging his wages at sundrie seasons. Moses the man of God, according to that great measure of this heauenly wis­dome receaued, was peaceable toward the Israelites, of whom he was sundrie waies prouoked. Iosua herewith Iosua. also indued, as desirous of peace, offered peace to euery countrey and citie he came vnto, the cities of Canaan on­ly excepted. This wisdome was in the holy Prophets, in the blessed Apostles, in the renowmed Martyrs, in our onely Sauiour Iesus Christ; who hauing many iniuries, not only intended, but done against them: yet as much as lay in them, folowed peace with all men. This was in the princely Prophet Dauid, who followed after peace with Saul, and his enemies. And this is in all the true Saintes Psal. of God, as much as is in them, to nourish peace, and so they shewe their wisdome: whose seconde propertie here is, to be peaceable.

[Page] 3 Neither is this wisdome peaceable onely; but meeke and gentle: which qualitie appeareth partly in ge­uing a charitable iudgemēt of other mens offences: part­lie in geuing place to the wise reformation and instructi­on of the Elders: whereby they are condemned as fooles, who neglecting this quality of wisdome, to be gentle: and refusing to be instructed, thinke themselues wise inough, that they need not to learne any further.

These haue forgotten that all our knowledge here is vnperfect, as S. Paul saith; They remember not, that how much so euer a man profiteth in knowledge, yet there is 1. Cor. 13. Ambros. lib. 1. off. c. 1. none but he needeth to learn so long as he liueth, as saith S. Abrose. Follie it is, not wisdome therfore, to refuse in­structiō. The heauenly wisdome of god therfore is gentle, in censuring other men; gentle, in tollerating iniuries; gentle in receiuing instruction from the mouthes of the wise: wherein who so sheweth not gentlenes, is a foole, and hath not taste of heauenly wisdome.

4. Againe, this wisdome is tractable, easie to be en­treated; easie to be reconciled: whereof they are voide al­together, who long time retaine hatred, and keep malice in their hearts: whom neither the threatninges of Gods word, neither Christian submission, neither brotherly ex­hortation, neither neighbourly admonition, neither friendly perswasion, can winne to be reconciled.

This wisdome our Sauiour Christ, the very wisdome of his Father, in whom the fulnes of al wisdome doeth con­sist, Mat. 5. perswadeth all men to embrace, and willeth that wee be reconciled before we offer our gift vpon the altar: and to agree with our aduersarie in the way, before we come to the Iudge, to haue our matter decided. Saint Paul ad­monisheth the Saints to put away al enuy and malice out Ephes. 4. 3. Col. of their hearts, and to forgeue one another whatsoeuer quarrel one hath towardes another. Wherein we drawe neare vnto the diuine wisdome of God, whose properties the Scriptures noting vnto vs, among others, witnes, that he is easily entreated; that hee chideth not continually, neither keepeth his anger for euer; but is ready to for­geue Psal. 103. [Page 175] geue, and be at one with the sonnes of men.

And as it is a point of tractablenes easily to bee re­conciled: so is it another point of this wisdome, reuerent­ly to submitte our selues to our superiours: as, to our pa­rents, princes, pastors, ecclesiasticall and spirituall gouer­nours, in all our errors, in doctrine or manners, to be re­conciled and reclaimed: of which wisdome they are void, whom selfe-loue, opinion of wisdome, pride of heart ha­uing Iude 2. 2. Pet. 2. 10. puffed vp, despise gouernment, and speake euill of thē that are in authoritie: to whom in the vanitie of their opinions; in the fancies of their own braines; in the con­ceits of their grene heads, they wil not obey: though they haue neither found ground, nor sufficient reason, nor eui­dent proof, to lead & induce them to their false perswasi­ons. Wherefore they also are farre from this wisdome; whose propertie it is easilie to be entreated.

5 Another qualitie or propertie of this wisdome is Isai 55 1. John 2 mercy: it is full of mercy, and mercy is specially in two things. 1. in pitying the bodily needes of our brethren in pouertie and distresse, whereof is largely spoken. 1. chapt. verse 27. 2. In pitying the spirituall needs of the saints, and of all men: as when they lacke good councell, to mi­nister it: when they run astray, to call them home againe: when they offend to tell them of it, that they may be re­claimed: to draw them by all meanes out of the snare of satan, whereby they otherwise might be caried away to their destruction. Whereence it appeareth that the wis­dome frō aboue hath a mercifull regard, both to the bo­dies, and also to the soules of the saints of God: whereof if wee become carelesse, then haue wee not that wisedome, which is full of mercie.

6 The sixt propertie hereof is: that it is full of good workes: as constancie in profession; paciēce in afflictions; carefulnes in our vocation; continuance in prayer; mor­tification of the flesh; renouation of the spirite; reforma­tion of our life; and finally whatsoeuer tendeth to true sanctification.

7 It is also without iudging: which is either without [Page] respect of persons to regard the matter; 2. chapt. 1. Ether without ambition and rigour in iudging thy brethren; 3. chapt. 1. Either without greedie and busie inquiring, & seeking into other mens liues: either iudging all in the worst part: either vnaduisedly to iudge or condemne one another. These kinds of iudgings, either partially, either ambitiously, and rigorously; either curiously; either mali­tiously; either rashly: are here condemned. Not taking a­way a right estimation and iudgement betwixt man and man; thing and thing; good and bad; truth and falshood; iustice and iniurie; oppression & equitie; or any the like, either ecclesiasticall or ciuill iudgement.

8 Finally, this wisdome from aboue is without hy­pocrisie. This doth nothing colourably or counterfetly: suttlely or guilefully: this wisdome beareth not two faces vnder one hood: this wisdome pretendeth not one thing openly, and meaning another secretly: this doth al things plainely and purely, simply and sincerely: as proceeding from God the God of truth: to whome no dissembling; no counterfetting; no double dealing is or can be plea­sant▪ and these are the properties of heauenly wisedome. By this distinguishing of wisedome, he stoppeth the dore and gate to all impuritie; to all contentiousnes; to all ri­gorousnes and desire of reuenge; to all stubbornnes to be corrected or informed; to all irreconciliablenes, and vn­tractablenes of men; to all vnmercifulnes; to all wicked­nes; euill iudgement, hypocrisie, & dissēbling before God and man. Where vnto who so is giuē, how so euer he haue that earthly, sensuall, diuelish wisedome, yet hath he not this diuine wisedome which commeth from God.

These things being thus disposed, the last thing in this treatise is, why wee should shewe by good conuersa­tion, our workes in meekenes of wisedome; because the fruites of righteousnes are sowen in peace of them, which make peace, a reason from reward, in so much as they shal reape the fruites of righteousnes, which they haue sowen in peace.

This place teacheth vs, that whatsoeuer we do, whe­ther [Page 176] good or euill, it is a seede sowen, whose fruite hereaf­ter is to be expected, if the seede be good, we shall receiue Gal. 6. Job. 8 good; if euill, then shall we receaue euill things, euen pu­nishments. Which saint Paul confirmeth; be not decei­ued, God is not mocked; for whatsoeuer a man soweth that shall he also reape; if he sowe to the flesh, hee shall of the flesh reape corruption; if he sowe to the spirite, he shal of the spirite reape life euerlasting. That they may receiue pleasant and delectable fruite from the liberall hande of God, the Apostle exhorteth them to sowe good seede, e­uen the seede of peace, that they may receiue and reape the reward of peace, mentioned by our Sauiour, which is Mat. 5. eternall blessednes: and to be reckoned for the children of God.

And this reason is set downe to perswade the saints to embrace peace, against the corrupt iudgement of the world, who iudgeth them miserable, foolish & wretched, that liue peaceably: but the spirit of truth teacheth here the contrary: that hovvsoeuer the vvorlde iudgeth of peaceable persons, yet shall they assuredly in due time reape and receaue the reward of peaceable righteousnes. Which reward ought to allure all men to meekenes of wisdom: which ought of christians so far foorth to be fo­lowed, as a good conscience be retained; vice and iniqui­tie suppressed; vertue and godlines promoted; loue and charitie in the holy feare of God cherished: And this is peaceable wisdome by the Apostle commaunded. This wisdome, Christ Iesus our Lord, who of GOD is for vs made wisdome and righteousnes; sanctification and re­demption: graunt vnto vs, that in all peace and quietnes of heart, we may serue one another in loue; and in one spirite and one trueth; with one minde and one mouth; maye glorifie God the God of peace: To whom with Christ Iesus his sonne our Sauiour, and the holy Ghost our comforter, be praise in the great congre­gation of the Saints, Amen.

THE FOVRTH CHAP. OF S. IAMES, THE FIRST SECOND AND THIRD VERSES. THE XVII. SERMON.

Nowe let vs come vnto these particulars: the first 1 The que­stion. whereof, is the interrogation, demaunde, or question: wherein the Apostle beginning a fresh the matter of con­tention, seeketh out other causes thereof, then in the former Chapter he had alledged: therefore saith he, from whence are warres and contentions among you?

Here, by warres, he vnderstandeth rather those striuings and broyles, whereby men rise vp, by the depressing and [...]eeping vnder of others: and those fightings and quar­ [...]els which in the common life of man fall out: then [...]arres commonly so called: when great multitudes of [...]en oppose themselues one vnto another: which warres [...]hus commonly and properly so called, oftentimes are [...]aused by the same meane and priuate contention: braw­ [...]ngs, and debates of men of might and power, doe of­ [...]entimes breake our into open warres. The Apostle to [...]arch out other causes of seditions, tumults, contenti­ [...]ns, and the like euils, demaundeth and asketh this [Page] question: From whence are warres and contentions a­mong you?

The demaund made in few words, requireth answere: 2 The an­swere. and the Apostle answereth the former interrogation, by another question: from whence are warres and cōtentions among you? Are they not (sayeth he) herehence, euen from your pleasures, which fight in your members? This second interrogation, with the wordes in the next verse: ye lust and haue not: yee enuie, and desire immoderate­ly: containe the assigment of the causes of warres, broiles, contentions among men: and the causes, are assigned here two: vnruly pleasures fighting in the members of men: and immoderate desire. If therefore we demaund beside that which before hath beene spoken. Chapter 3. 14. 15. 16. verses: what furthermore is cause of braw­lings, brabblements, contentions, and warres among men: we may answere aright: either the vnruly pleasures, or the immoderate desires of increasing our priuate wealth and estate: for from these two fountains and well heades, all contention commonly ariseth. The vnru­ly and immoderate desire of honour: the infinite desire men haue to encrease their owne estates, whereby they are caried headlong to those things which seeme plea­sant, delectable, glorious, and profitable vnto them: chiefly moue and pricke men forwarde to contention, and quarrelling, brawling and fighting: Insomuch as that Saint James demaunding the question, from whence warres and contentions arise: answereth, euen from the pleasures which fight in mens members.

And howe truely, vnrulie pleasures, and immode­rate desires are causes not onely of priuate quarrels, de­bates, broiles and contentions: but also euen of open warres in deede: experience sufficiently doth teach vs: so that there is nothing almost more manifest, then, that the fulfilling of our lusts: the enlarging of our honour and worldly pompe: the encreasing of our priuate vvealth, is cause of contentions and vvarres among men. VVhere­of, vvhether vvee vvill haue examples in holy Scrip­ture: [Page 179] they are plentifull: or vvhether vve looke to ex­amples prophane of the heathen, they are aboundant: or vvhether vve looke to proofe at home, it is manifest: or vvhether vvee regarde experience abroade, it is eui­dent: or vvhether vvee haue an eye to priuate men, or publike persons: to the vvise, or to the foolish: learned, or ignorant: base or honourable; one or another: it is apparant, that the contentions or vvarres among them haue flovved from desire of riches, vvealth, promotion, honour, glorie, vvhereby they might excell one ano­ther. From vvhence vvas the contention betvvixt the Gene. 13. heardmen of Abraham and his nephevv Lot: vvas it not herehence, euen from their desires of encreasing their vvealth; insomuch that they vvere faine to depart the one from the other: whereby the verie bond as it were of nature was broken. Wherehence were the contentions and warres betwixt Chederleomer king of Elam, and Ti­dall Gene. 14. king of Nations, Amruphell king of Siner, and Arioh king of Ellosar: against the king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim: and the king of Bela, which is Soar: were they not from their ambicious desires each of others kingdome, which is the chiefe cause of warres among princes? From whence was the warre and contention betwixt Abime­lech Gene. 26. and Isaac: was it not from the greedie desire to haue had the wealth and riches of Isaac? From whence were the warres of Sennacherib against Hezekiah: were they 4. Kings 18. not herehence, euen of his greedie couetousnesse, and ambitious desire towardes the wealth and kingdome of Israel? From whence were the warres of Nabuchodo­nosor Iudeth. 1. agaynst Arphaxad of the Medes, and agaynst all other people and Nations: was it not from immode­rate ambition, and desire of glorie, which fought in his members: that, hee might for power haue beene reuerenced as an earthly GOD, of all men? Where­hence was the warre by Antiochus vndertaken agaynst 1, Macc. 1. Aegypt? was it not from his desire hee had to raigne o­uer it, that hee might haue the dominion ouer two [Page] countries? thus these and the like examples in the Scrip­tures teach vs, that the cause both of contention and also open warres, haue beene, ambition: vnruly lusts immo­derate desire of increasing of mens priuate estates, ac­cording to the doctrine of the Apostle. From whence are warres and contentions among you? are they not here­hence, euen from your pleasures whiche fight in your members?

If you will by examples prophane learne how true this is: it may in two or three appeare euident: what o­ther cause so euer Phillip the king of Macedonia had a­gainst Philipp. the Athenians: this no doubt was one, of those warres, broyles and tumultes against them: his luste and inward affection: his desire of glory and his ambition: his greedy care to enlarge his kingdome and encrease his riches. The same pleasures: the like desires moued Alexander the great, the sonne of Phillip, to moue warre Alexander. against Darius the king of Persia. What other or greater cause was there of the ciuill wars betwixt Cesar and Pom­pey: Sylla and Marius, Antonie and Augustus, and other Romaines: then the lustes, ambition, glory, desire of en­creasing of their own estates, which ruled mightily in thē? What cause hath bene knowen greater of the warres and tumultes among the peeres of our owne countrie and common wealth: Then the desire they had, each to ex­ceede and excell an other in riches, wealth, honour and glory? If we aske the stories, they wil assure vs: if we seeke the chronicles, they will persuade vs. If we looke to pri­uate men, and of meaner calling: what causes may be as­signed of so many tumultes, contentions, suites in lawe, quarrels, debates, fallings out and strifes among men? are not our vnruly desires: the fulfilling of our owne lustes; the enriching of our selues, by the inioying of other mē [...] landes, goods, liuings, the chiefe causes thereof? from whence were the cōtentions betwixt Eusebius the bishop of Cesaria, and S. Basill: betwixt Demetrius the B. of Alex­andria and Origen: betwixt Arrius and other heretikes & the holy fathers: were they not from the vaine glory and [Page 180] ambitious desire in Eusebius, Demetrius, Arrius and Mon­tanus &c. as the stories ecclesiasticall witnes? wherence came the cōtentions among sundry bishops and certaine Popes: was it not about the supremacie which ambitious popes haue prowdely challenged? Finally if wee should rippe vp all stories, and cast our eies vpon euery particular contention, quarrell, debate and broyle among men; I doubte not but our vaine and vnruly pleasures; our am­bitious and immoderate desires, shall be found the cau­ses thereof. So that we may conclude with the Apostle; that vnruly pleasures; euill affections, immoderate desires fighting in our members, are the causes of all warres and contentions among vs: and worthily affirme with Paul, 1. Timo. 6. that our couetous desires, are the causes of all euill, the very mother and roote of all wickednesse: as from whence, enuie, deceyte, fraude, lies, periuries, swearings, cursings, bitternesse, vsurie, oppression, extortion, thefte, murthers, not of straungers onely, but friends, familiers, kinsfolke, brethren, sisters, fathers and mothers also haue sprong. Truly therefore may wee say with James, From whence are warres and contētions among you? are they not hence, euen of the pleasures which fight in your members?

By pleasures here saint Iames vnderstandeth those greedie desires men haue either to enlarge their honour, either to encrease their wealth, or fulfill their desires: and these pleasures are sayde to fight in our members: be­cause these pleasures, these couetous, ambitious, volupte­ous desires, vse both the powers of our minde, and also the partes of our bodies, as souldiours to fight with: as in­struments and weapons wherby sinne accomplisheth and finisheth her worke in vs.

And it agreeth with that speach of Saint Paul: Let Rom. 6. not sinne therfore raigne in your mortall body, that you should obey it in the lustes thereof: neyther giue you your members as weapons of vnrighteousnesse vnto sinne.

In some sense, these and all other euill pleasures and Rom. 7. euill desires, as branches of the olde tree and roote of A­dam, fight in the very elect of God: as saint Paul confes­sed of him selfe, that he had a lawe fighting in his mem­bers, withstanding and resisting the lawe of his minde, and leading him captiue vnto sinne; whereof in another Gal. 5. place he speaketh, when hee saith that the flesh fighteth against the spirite, and the spirite contendeth against the flesh, that we cannot doo the thinges wee would. Euen in the most elect and chosen vessels of God, there is a fighting in their members. The vnregenerate parte stri­ueth against the regenerate: the olde Adam against the newe Man; the outwarde Man against the inwarde, so so that there is in the Saints a striuing and a fighting in their members.

But here Saint Iames seemeth to call that the figh­ting of pleasures in our members, not when the spirite striueth against the fleshe, but when wee giue ouer our selues wholy to the following & obeying of our lustes & pleasures, in following & seeking after wealth, honour & fleshly lusts: when we bend all our force; when we imploy all our labour; bestow all our time, spende all our wits and studie; when wee make our bodies and soules ser­uantes of our wealth, honour and desires; and for those striue by all possible meanes; then do our pleasures fight in our members: then vse we them as souldiours to fight for our couetousnesse and ambition: where vnto to re­signe the rule and gouernment ouer vs, is properly ac­cording to the Apostles doctrine, to haue pleasures figh­ting in our members.

Where vnruly pleasures and immoderate lusts are assigned causes of warres and contentions, which causes beyng euill, the effectes cannot be good; vvee may not therence condemne all contention, neyther all vvarres as vnlavvfull. For neither contention, for religion against superstition: neither for truth against falshood: neither for sound doctrine, against blasphemous heresie: ney­ther [Page 181] for true iustice, against open iniurie: neyther for ex­cellent vertue, against shamefull iniquitie: is here repro­ued; but prayse vvorthy; as chapter 3 verse 14. hath beene shevved. Neither is lavvfull vvarre for defense of religion: aduauncement of Gods glorie: repelling intollerable iniury from the church of Christ, or common wealth, vvherein vve liue: condemned as a vice, but as a vertue re­novvmed; as chapter 5. verse 6. shall appeare.

Here is then the question asked: here is also the an­svvere made; from vvhence are vvarres and contentions a­mong you? are they not hence, euē of the pleasures vvhich fight in your members?

These thinges thus set downe, in the thirde place Pleasures condemned. 3 he commeth to the condemning of these vnruly plea­sures: these couetous and ambitious desires of menne; these striuings and contentions of men, from their ef­fectes: they profite or helpe not at all: they bring no good thing vvith them: they are without effect; they one­ly bring anguish and anxietie of minde; vexation and trouble; griefe and torment conceaued of not obtaining the desires of our harts.

Thereof Saint Iames saith: yee luste and haue not: you enuie and desire immoderately, and cannot obtaine: yee fight and warre and get nothing. Thus are the la­bours, desires, and trauailes of men to attaine riches and honour by their owne euill meanes: oftentimes frustrate and voyde of effects. Carking and caring, pinching and pining; lusting and desiring; fighting and cōtending for honour or wealth, preuaile nothing without the helpe of God.

Dauid the Prophet to this purpose auoucheth, that Psal. 12▪ 7. it is in vaine to rise vp early, & go late to bed, to eate the bread of carefulnes: as therby, by our selues to attaine vn­to great matters: the trauell of man by himselfe without the blessing of God, is nothing worth, vain, vnprofitable: for of our selues we cānot adde one cubite to our stature: Math. 6. nay wee cannot make one hayre white or blacke: as our Math. 5. [Page] Sauiour witnesseth: couetous and miserable men, of­tentimes luste and long after the goods of their neigh­boures and brethren: they hate, they enuy such as pros­per by them: they earnestly desire and affect the riches of others: they sigh, they sobbe, they sorrow, they grieue that they cannot bring about their purpose: to enioy their neighbours liuings. As Achab did for not obtey­ning the inheritance of Naboth: they fight, they brawle, 3. Kings. 21. they frette, they fume, they stampe, they stare; they fome at mouth like wilde boores: they raise tumultes as Demetrius for his commoditie, against Paul: they Act. 19. 16. 19. picke and spie out holes: they frame accusations: they inuent matter; they forge lies; they deuise slaunders; they suborne witnesses against their brethren; iniuri­ously to attaine vnto their riches: by right, by wrong; by hooke, by crooke; by all meanes they seeke to rush into the possessions of their neighbors. They turne eue­ry stone: they labour by all meanes to attaine to honour, estimation, wealth and riches, power and glorie in the worlde: and all is oftentimes in vaine; and they misse of their purpose. They lust saith Iames and haue not; they enuie and desire immoderately, & obtaine not: they fight and warre, and get nothing.

One man ambitiously desireth honour▪ another couetously hunteth after gaine and commoditie: this man aymeth at a kingdome; another shooteth at promo­tion: one followeth his carnall desire, another seeketh after other pleasures: euery one either for greedy gaine & priuate increase; or for ambitious desire of augmenting his honour: trouble, excruciat and vexe themselues mi­serably; and yet all in vayne: For these their vnruly plea­sures; and immoderate desires are very often fruitlesse, and without effect: as experience teacheth vs. Some men seeke by their greedy desire to attaine vnto great wealth; therefore they toyle & moyle themselfes, & at yeares end get nothing. Yea sometimes loose that they had alrea­dy: as those that will occupie many trades; set vp many [Page 182] shops of sundrie commodities: haue many irons in fire at once: busie themselues with many thinges whereof sometimes they are ignorant: thus busying themselues, now here, now there: now about this thing, now about that: trusting many, venting their commodities diuers waies, for triple gaine, as they thinke: in fine gaine no­thing but the losse of time, goods, and labour.

Such also are they, which hauing very good & gain­full trades, whereof they liue well; yet for greedines of gaine, they betake thēselues vnto other trades: as the oc­cupier, when after many yeares he wil play the marchant aduenturer (for so he doeth oftentimes) aduentureth all, and bringeth home nothing but a heauie heart, a fooles head, experience dearely bought, repentance too late, the prouerb of foolish, had I wist, I would not haue done it. These and such like (ouer greedie of hastie wealth) lose their labours oftentimes, and profite themselues nothing at all.

Some in like manner, hauing aspiring heartes and mindes, caried away with ambition, seeking increase of honour: come to confusion, shame and ignominie: as Ab­solom, not content to be the kings sonne, but hunting af­ter 2. Kings 18 the kingdome before his time, tooke sword in hand a­gainst his father, and was miserably confounded and de­stroyed. So euen among vs, within our times and know­ledge, some in high place, some in lower roomes, ende­uouring by greedie desire to rise and aspire higher then reason and calling required: haue applied themselues: some with popular demeanor, some with shamefull trea­son, some with secreat conspiracies, some with deuillish and vnnatural treacheries, some with one horrible deuise or other, to attaine their purpose: But (blessed be God) all in vaine; for thereby they (seeking great honour) haue come to fearefull endes. Euen so let all thy enemies pea­rish (O Lorde) and the enemies of thine annointed: But saue and defend thou her (O Lord) from the face of her aduersaries, and keepe her vnder the shadowe of thy [Page] winges: let her be before thee, as the sunne, shining in his might: both now, and for euer, Amen.

Finally, some ambitiously bent to enlarge and in­crease 3. Kings 23. their kingdomes, haue either lost their liues and labours, as Achab for his indeuour for Ramoth Gilead: or haue spent more by seeking them, then gained by the recouery of them: or finally, keep those kingdoms, coun­treies, or prouinces (whereunto they haue aspired) with greater labour and cost, then either comfort to thēselues, or commoditie vnto their people: and so they haue not obteyned their purpose.

This hath fallen out in former times: this I trust will fall out by the helpe of God, to barbarous Turkes; cruell Saracens; bloudie Spaniards, and such ambitious persons. Thus no doubt, in these, as in a light ouershadowing, wee see, how truely the Apostle affirmeth, that the vnrulie pleasures, and immoderate desires of men, are oftentimes without effect: ye lust, and haue not; ye enuie, & desire im­moderatly, and cannot obteine; ye fight and warre, & get nothing.

Now the reasons folow, why such desires of men are voide of their effects commonly: and for the most parte, Why the de­sires of men are voide of effaecti. frustrate: and the reasons are two. 1. Men desire riches, wealth, and honor; and seek by all meanes to come there­vnto: yet they are often deceiued of their purposes, be­cause they aske not these things from God, the only ge­uer of all good things: yea, whose gift riches and honour are in speciall. And for riches, who can deny them to be the gift of God? Was it not by God that Abraham becam so wealthie? were not Isaac his riches the gift of God? did Gen. 13. Gen. 26. Gen. 30. Gen. 31 Gen. 41. not God blesse Laban with riches for Iacobs sake? saith not Iacob to his wiues, the daughters of Laban, that God had taken away their fathers goods and riches, and geuen it to him? doeth not Joseph call the second sonne whō the Lord gaue him in Egypt, Ephraim, because the Lorde had made him increase in wealth & riches, as well as in chil­dren, in the land of his affliction? Iob confesseth riches to haue beene geuen him from God, when thereof speaking [Page 183] he saith; The Lord gaue, and the Lord taketh away; bles­sed be the name of the Lord. When God had tried Iob, & Iob had repēted before the Lord, the Lord gaue vnto him Iob. 1. twice as much riches as he had before: for his first wealth was seuen thousand sheepe; but his later, fourteene thou­sand: Iob. 41. his former wealth was three thousand Camels; but his later, was sixe thousand: his former wealth was fiue hundred yoake of Oxen; his later, a thousande: his for­mer wealth fiue hūdred she asses; but his later was a thou­sand: and this was from God. When Salomon had from God choise geuen him, what he would aske; he asked wis­dome, 3. Kings 3. to gouern his people: which thing so pleased god, as that God therefore said vnto him; because hee had as­ked neither long life, nor riches, nor the life of his ene­mie, therefore he would geue him also that which he as­ked not: both riches and honour. Therefore the sonne of Sirach referreth riches to God, as the geuer thereof. Pro­speritie Ecclus. 11 1. Sam. 2. 7. (saith he) and aduersitie, life and death, pouertie & riches, come of the Lord. Seeing then riches are from God, they ought to be asked of him, and sought for at his handes. Which if wee doe not, we may labour and trauaile long enough, before wee shall attaine there­unto.

And as riches are from God, so honour also is from 1. Kings 2. Psal. 113. 7 him. Anna, the mother of Samuel, confesseth the same: The Lord (saith she) maketh poore, and maketh rich; brin geth lowe, and exalteth: he raiseth vp the poore out of the dust, and lifteth vp the begger out of the dunghill, to set them among Princes, and to make them inherite the seate of glorie. Whereunto the Princely Prophet Dauid Psal. 75. subscribeth in the Psalms; To come to preferment, is nei­ther from the East, nor from the West, nor from the South▪ but God is the iudge, hee maketh lowe, and hee maketh high. God promiseth Salomon both riches and honour; so that among the kings, there shoulde be none 3. Kings 3. like him al his daies. Dauid confesseth his preferment be­fore 2. Kings 6 3. Kings 20. Saul, to be from God. The Queen of Saba referreth Salomons glorious and pompous aduancement to god.

Daniel confesseth all power, all promotion, all honour, all preferment, to be from the Lord. Cyrus the heathen king, confesseth his glorie to haue beene of God also. whereby it appeareth, that both riches and glorie are Dan. 2. & 4 1. Esdras. from the Lord. Wherefore seeing these are both from him: when they are not asked, no maruaile they be not obteyned.

The first reason why mens desires concerning wealth and honout are oftentimes voide: is because they aske not these things from the hands of God, whose gifts they are: but they seeke them by their owne meanes; by euill waies; by vnlawfull trades; by wicked endeuours. Thus one by fraud, another by force; one by violence, another by villenie; one by this euill meane, another by that, goe about and seeke to attaine to wealth and honour: but they seek not these in the fear of god, nor at his hāds which ge­ueth them, therefore full oft their purposes are frustrate. Thus men lust, & haue not the thing they lust after: they enuie, and desire immoderately, yet obteine not that which they desire, and whereafter they enuie. They fight, they warre, they striue, they struggle, they toile, they moile: yet compasse not, nor comprehende that, which they laboure thus after: because they aske it not of GOD, but seeke by euill meanes to obtaine it: They acknowledge not God the geuer of these things, therfore they labour in vaine. They lust, they enuie, they desire, they fight, they warre; yet they obteine not, because they aske not.

Wherefore, as men hauing any thing in their power and hand to geue, looke to be asked and desired the gifte thereof: and thinke them vnworthie the benefit, which thinke themselues too good to craue and desire it: and therefore men often misse those things they woulde full faine haue, because they seeke not to the geuer, but goe about by other meanes to obteine them: Euen so God, though he geue many things vnasked, especially to his seruants, and sometimes vnto the wicked: yet woulde hee for his riches and honours be sought vnto; and thinketh [Page 184] them vnworthie his singular benefits, who thinke scorne to desire them: wherefore they ofttimes misse of their pur­pose, because they seeke to obteine it otherwise, then by praier vnto God, who geueth these thinges onely, vnto men. Which reason Saint Iames here setteth downe in the first place, why men lust & desire after things which they obteine not, because they aske them not of God.

Now as this is specially applied here by Saint Iames, so may we more generally consider of it: and as it is ge­uen here for a reason why honour and riches (whereafter men seeke) are not alwaies attained: so may it be a reason certaine and sound in other thinges innumerable, that therefore we attaine not vnto them, because we seek them not from God. We haue no children, and we desire them, but we obteine not: for we seek by some slibber slabber, or other deuice, to obtain thē, but not frō god. We haue not our health of bodie, and we desire it, but wee obtaine it not, because we seeke to cunning women, which for the most part are arrant witches: or to skilfull Physicions, in whom we put our confidence; and by whom (not by God) we look to obteine it.

To be short, generally in all other things, and parti­cularly in enery one, this is a iust cause of not obteining: because we aske not the things we would haue, from god, the only geuer of all good things.

Where Saint Iames saith, that men obteine not the things which they desire, because they aske them not: we may herence learne how necessarie a thing it is to pray in all our needes, and necessities to God, for the supplie of our wants. Wherof hath beene spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27.

2 The second reason why men lust and desire, but obtaine not, because they aske these things amisse; to lay them out vpon their pleasures. They desire and aske ri­ches, to spend them lewdly: they would haue honour, to abuse it shamefully. Thus they aske, but they aske amisse, to spend and lay out riches vpon their pleasures: that is, [Page] to euill vses, to euill purposes.

This reason is added by the way of preuen [...]ing an obiection: these men might haue said: Doe not we aske? yea, assuredly we aske, and we aske dayly, and yet o [...]taine not. Wherefore sayest thou, O blessed Apostle, that wee obtaine not, because we aske not?

Hereunto Saint Iames answereth: well it may bee that you aske: but when you doe aske, yet you aske a­misse: for you aske these things, and Gods good bles­sings, to spend them vpon your pleasures, to euill vses, to euill purposes: therefore though you aske, yet you ob­taine not.

God, who is rich to all such as call vpon him, promi­seth to heare men, but yet so, as that they pray according to his will, and a right: but when we pray amisse, he will not heare vs. Saint Iohn saith, that what soeuer we aske ac­cording 1. Iohn 5. to the will of God, wee shall obtaine it. If then we aske not aright, neither according to Gods will, then may we not looke to obtaine the thinges wee pray for. Saint Hierom writing vpon the wordes of Christ in the Vpon 7. Matt. gospell, saith well and worthily. If hee that asketh ob­taine: and he that seeketh, finde; and it be opened to him that knocketh; then to whom it is not giuen: who fin­deth not, and to whome it is not opened: it is apparant that he hath not asked, sought, knocked as he should: a­greeable to the words of this Apostle: you aske and haue not, because you aske amisse.

Many other causes there are, why men (desiring and asking things from God) yet doe not obteine the thinges they aske. 1 They which aske, are oftentimes wicked: and such God heareth not, though they multiplie sundrie praiers.

The Lord therefore said to the wicked Iewes, that he would not heare them, though they poured out many Jsai 1. praiers vnto him: neither see them, albeit they stretched out their hands vnto him. To which purpose he prote­steth Ezech. 8 Amos. in Ezechiel, that for their abhominations hee woulde not heare his people. Amos in many places, almost in e­uery [Page 185] Chapter witnesseth, that God woulde not turne to sundrie people: hauing regard to the manifold transgres­sions which they had committed, for which hee woulde shewe no fauourable countenaunce vnto them, neither Mich. 3. heare them. The Prophet affirmeth that God woulde not heare the wicked people, which hated the good, & lo­ued the euill: oppressed their brethren by cruell extor­tion, and plucked their skinnes from their backes: and their flesh from their bones, and chopt them in peeces as flesh to the pot, and meate to the caldron. The blinde man in the Gospel, restored to sight by Christ, whom the Iohn 9. malicious Scribes and Pharisies reputed for wicked, be­cause hee did that miracle on the Sabboth day: sheweth that Christ was righteous, because that God heard him: we know (saith he) that God heareth not sinners: (wicked men, contemning God, and delighting in sinne) but if a­ny man be a worshipper of God, and dooth his will: him God heareth. VVhereby it appeareth, that the wicked­nes of men, is one cause vvhy they are not heard of God.

2 Sometimes men aske and obtaine not, because they themselues are hard hearted vnto others, and will not heare them. Dauid auouching that God reiecteth Psal. 18. the praiers of such, as themselues reiected the crie of the afflicted, sayeth: They cryed, but there was none to saue them: euen vnto the Lord, but he would not heare them. Solomon his sonne subscribeth to his father, when he wri­teth that such as shutte their eares vnto the cries of other Prou. 21. men, shoulde crie themselues and not be heard. There­fore our Sauiour exhorteth all men when they pray, to Mat. 6 s & 7. Marke 11. Mat. 18. be readie to forgiue others, and heare their desires, that they themselues crying, may be receyued. VVherefore when vvee will not graunt the humble and needfull de­sires of the poore afflicted: when wee are so strait laced: so maliciously minded, so hard hearted, that wee will heare no suite made vnto vs: our selues may often crie and not bee heard, and sundrie times aske that wee ob­taine not: For God is not commonly woont to heare such as disdaine the cries of their poore brethren.

3 Sometimes men aske those things which are hurtfull vnto them: therefore not to aske them were wisedome: but when we aske them, not to obtaine them, is mercie from God. The Israelites asked meate for their Num. 11. lust: in anger it was giuen, which to haue denied had bene mercie. S. Augustine saith therof: that God denieth some­times Epist. 121. things in mercie, which in wrath he giueth. If then wee aske euill things, it is his louing kindnesse not to graunt them. VVherein God dealeth with men, as a ten­der father with his children: if a childe aske an euill thing, the father denieth it in loue: if he aske a cole of burning fire: a sharpe poynted, or sharpe edged knife: if hee aske poyson for honie: a Scorpion for an egge: for an Eele, a Serpent: or whatsoeuer other thing bee hurtfull: if hee loue his childe, hee will denie it: euen so when wee not knowing what or howe to aske aright, desire hurtfull things from God: in mercie hee heareth not, but denieth our praiers. When Plato considered that men through ignoraunce oftentimes desire hurt­full In Alcebiade things, which being graunted were euill to the par­ties: hee protesteth this to bee the best forme of praier: which he gathered out of the olde Poets: Iupiter king, giue vnto vs praying, and not praying: vowing and not vowing: those things which are best: and commaunde that euill things bee farre from vs, though wee desire them. Thus the heathenish Philosopher sawe, that it was not good to be heard, when men pray for, or de­sire hurtfull things. If the heathen desired not to bee heard when they prayed for euill things to their gods, which indeede were no Gods: shall not wee repute it a great mercie, from the eternall and euerliuing God, to haue our prayers denyed, when wee desire things that are hurtfull? Men therefore praying for things hurtfull to themselues, are in mercie repelled and denied. Which things if we should obtaine at the hands of God, there­in saith Chrysostom, God should shew himselfe an enemie, rather then a louing father. Ho. 18. opere imperf. Mat.

4 Sometimes we aske things vniust, vnhonest, vn­lawfull: [Page 186] would wee God to graunt our prayers? Some men aske the liues of their enemies: some men aske the goods of their brethren: some men aske the vnlawfull vse of strange women: some men aske their owne death: some men the death of their children: some aske agaynst charitie: some agaynst equitie: some against honestie: manie against pietie and vertue. And therefore they haue the repulse at the handes of God. Wherefore it shall bee good and profitable for men, throughly to de­termine in themselues to aske onely good things at the hands of God, least they receyue the deniall. For men asking vniust, vnlawfull, vnhonest things, are not heard at the handes of God: and there petitions are voide and of none effect.

When an importunate or rather impudent suter came to Agesilaus the king, earnestly entreating him in a certaine matter, and saide; Sir, might it please your grace, you promised me such a thing: Truth, quoth the king, so the thing were honest and iust that thou requi­rest; otherwise I spoke it, but promised it not. The su­ter replied and vrged further: It becommeth a King to perfourme euerie worde of his mouth, yea, if it were but a becke or nodde of his heade: To whome the king an­swered: no more, sayeth hee, then it becommeth him that will craue any thing of a king, to aske onely that is rightfull and honest. And thus the king cut off his shame­lesse suter. VVoulde God all Kings, Queenes, and Prin­ces, woudle denie all sutes, vnhonest, vniust, vnlawfull, or such as tende either to priuate hurt, or publike harme in their kingdomes. Shall a mortall man, and earthly king: shall a heathen which knewe not God aright, denie sutes which are vniust: and shall not GOD our hea­uenly King denie such sutes and petitions as are vncha­ritable, vnhonest, vnlawfull, vniust, when they are made vnto him? God beeing righteous, delighteth onely in righteousnesse, and equitie: VVherefore he will not admit wicked, vniust, and vngodly prayers made vn­to him.

5 As for these causes the prayers of men are put backe and repelled with God: so also, as Saint Iames tou­cheth, when we aske amisse, to consume and lay out these things vpon our vaine pleasures. Thus when we pray, it is no maruel that we be denied. Wherby it appeareth, that in euery prayer which we would to be of force and effectual, wee must haue a chiefe regarde and respect to the ende vvherefore vve pray.

The endes of godly prayers, are, as I suppose three: The endes of lawfull pray­pers. 3 our owne neede: the want of others: the glorie of God. VVhich endes if wee respect in the d [...]sires of our heartes to GOD, wee shall bee heard according to his will. If wee regarde other endes then in holy Scrip­ture can bee iustifyed, no maruaile that wee obtaine not.

1 And first, in prayer wee must respect our owne neede, which either is in things inwardly and touching the soule: which beeing the more excellent part, ought first of all to bee considered, and those things chiefly to bee sought, which appertaine to the saluation thereof: as the most excellent gift of fayth, repentaunce, loue, good woorkes, pardon of sinnes, pacience in aduersi­tie, lowlinesse in prosperitie, peace of conscience, as­suraunce of hope, ioy of the holie Ghost, and the like: whereof our Sauiour Christ aduertiseth vs: first of all seeke the kingdome of GOD, or of heauen, and the righteousnesse thereof, and all other things shall bee Matt. 6. ministred vnto you. Of which things we shoulde haue speciall regarde, in as much as wee are but straungers Heb. 13. here, and haue no citie of abode, but looke for another, in the kingdome of Christ, wherin is the dwelling of Gods Saints for euer.

Either else our neede is in things outwarde, concer­ning our bodies, for the competencie of things there­vnto, it is also lawfull to pray-Looking therefore vnto our bodily neede, for the supplie of that our want, wee may pray without offence to God. Solomon the wise man respecting this ende, prayed neither for much Prou 13. [Page 187] wealth, neither to be pressed downe with pouertie, but to haue mediocritie, and a competencie to supplie all want. Our Sauiour woulde for this ende, that men Mat. 6. should dayly pray, for their daylie breade, whereunder all needefull things for this life are comprehended. Thus may wee pray for meate, for drinke, for health of bo­die, deliueraunce out of prison, prosperous successe in common affaires, and all other the like: according as our need shall be. For our owne wants and needes therefore, we may pray to God for temporall things.

2 As the supplie of our owne wants is one ende in prayer respected: so also may wee pray for temporall things, that our brethren may by vs bee sustained. VVherefore, when I desire a competent state of liuing, not onely to mainetaine my selfe, and mine owne fa­milie: but that I also may haue whereby to releeue my needie neighbour, I pray not amisse. For if it be a bles­sed thing, rather to giue, then to receyue, as Saint Paul Acts 20. gathered out of our Sauiour: then to desire these tem­porall things, to bee able to minister to the needes of our brethren, is commendable. And for this cause to desire not goodes onelie, but might also to protect the Saintes: power to preserue them: honour and worldlie countenaunce to deliuer them from the tyran­nie S. Aug. epist. 64. Chrysost. 10. ho. Tim. 1. of the wicked: I hold it tollerable, both in the tempo­raltie and also in the cleargie.

3 Finally, in our prayers, wee must set the glo­rie of GOD before our eyes: seeking his glorie in all things: alwayes bearing in minde Saint Pauls most 1. Cor. 10. Col. 3. graue and diuine counsaile: VVhether wee eate or drinke, or what soeuer other thing wee doe, let vs doe all to the glorie of GOD. This shall wee best doe, 2. Kings 15. when we referre our selues wholy to the will of GOD. As Dauid, who desiring deliueraunce from the vnna­turall dealing of Absalon, and to bee restored to the Tabernacle of GOD: yet hee referreth all to the will of GOD, to doe with him as shoulde seeme Mat. 26. best in his eyes. And our Sauiour Christ, crauing [Page] that the bitter cuppe of persecution, yea of his pas­sion might passe from him: yet said he, not my will O father, but thine be fulfilled. These endes in our prayers ought we to respect if we will looke for any thing at the hands of God, or haue our praiers heard of him.

But if we respect other and worldly ends, our prai­ers shalbe voide and without effects: when then we pray with the mother of Zebedeus childrē, that either our selues or children may sit at the right or left hand of Christ, re­specting our owne ambitiō, & not, either our owne need, Math. 20. or the aide of other, or the glorie of God; we are worthy with her, to be repelled: when we desire to bye the gift of the holy Ghost with monie as Simon Magus did; thereby Act. 8. neyther seeking the benefite of the brethren, nor the glo­ry of God: but thinking by that feate to get much mony: we deserue the repulse: & to heare with him, thy monie perish with thee: if men desire riches, not to supply their owne needes: neither to helpe their brethren in their ne­cessities; neither to vse them to Gods glory; but to coun­teruaile and counterpeese their enimies in wealth, and therein to make their partes a good: if we desire riches, to ruffle in our silkes and veluets: and set out our selues in flaunting wise: to apparell our selues gorgiously, and to fare deliciously euery day, with the glutton in the gospell: to wallow and walter in all carnall and fleshly pleasure; or any wise to mispende the things wee craue Luc. 16. at the handes of God; we aske amisse, to lay it out vpon our pleasures; and therefore are wee seldome hearde so praying. Thus to pray for riches to fulfill our filthie de­sire, to oppresse our poore brethren; to craue honour, that we may liue without checke as we luste our selues; to afflict others vvhich are inferiour vnto vs: this vvere to aske amisse, to spent the thinges vvee aske vppon our pleasures: yea it vvere great impudencie to desire the help, patronage and fauour of God in those things, vvhich shame restrayneth to make knovven to others: in vvhich order vvhen vve pray, vve are not only not heard of God, but also sometimes seuerely punished. And these are the [Page 188] two causes why mens desires are voide of effect; part­ly because we aske not: partly because, when we do aske, wee aske amisse, to consume it on our pleasures. Let vs pray, &c.

Iames Chapter. 4. verses 4. 5. 6. Sermon 18.

1. Of these three, the first is the reproofe it selfe: wherein S. Iames sharpely rebuketh men for the lustes 5. parte of the first member. and desires in them, which in these wordes is contained: Ye adulterers and adulteresses, know ye not, that the ami­tie of the world is enmitie with God? which speach ar­gueth, that the Apostle was much moued and sore trou­bled at the iniquitie and great wickednesse of these men, that he should fall into such sharpe and bitter speaches; ye adulterers and adulteresses.

By adulterers and adulteresses here, the Apostle meaneth not suche as defile their bodies with straunge lustes; and ioyne themselues in carnall copulation with such as they should not: as a woman or woman kinde to haue the vse of any bodie but of a lawfull husbande: or a man, to knowe any woman in like manner, but his lawfull wife onely: but here by adulterers and adulte­resses according to the manner of holy Scripture, he mea­neth all such, as preferre externall and outward thinges, as riches, honour, dignitie, and worldly pleasure what­soeuer, to and before the loue of God, and his only sonne our Sauiour Iesus Christ: and so leauing God and Christ Iesus, to whome onely they should cleaue, as a chaste [Page 189] spouse to their deare husbande: ioyne themselues to the Mammon of iniquitie, and other worldly louers, pre­ferring things temporall, to things eternall: things earth­ly, to things celestiall: things momentanie, to things per­petuall: and therewith runne a whoring after their owne inuentions. After which sence the princely Prophete speaketh: Lo, they that withdraw themselues from thee, Psal. 73. Numbers 15. 39. shall perish: for thou distroyest all them that go a who­ring from thee: reputing that for whoredome, vvhen men forsake the Lord and seeke after his creatures: & so pre­ferre carnall things before God himselfe.

So our holy and most blessed Sauiour calleth the Mat. 16. Iewes an adulterous generation: for that they forsoke God and his deere Sonne Christ; and gaue themselues o­uer to idolatrie: hypocrisie, vanitie, traditions of the el­ders, and such like doting follies. S. Iames following this phrase of speach, calleth the ambitious & couetous persōs of his time, who were held with infinit desire of riches & honours, for loue whereof they breake the knot & bonde of coniunction with God; adulterers and adulteresses.

Which name in this behalfe we worthily deserue; be­cause God hath coupled 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: [Page 190] 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 [Page] 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, & cō ­mitte 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 1. Ioh. 1 Ephes. 6. 2. Cor. 4 of lights, in whom also there is no darcknes at al, hath no communion with Sathan, the prince of the darcknesse of this world. Christ being holy, hath nothing to do, no con­cord with Beliall, the Prince of wickednes: So that these cannot dwell in the heart of man together, as in the foun­taine of loue, being so contrarie and opposed. [Page 191] Truely therefore saith Saint Augustine, the loue of the S. Augustine. world, and the loue of God, cannot stand, or consist toge­ther; no more then the same eyes at once, can looke vpon heauen and earth in the same instante. Being therefore so contrarie, God and the world, it cānot be, but that such as make themselues friends with the world; become ene­mies vnto God. Wherof they to whom Saint James spea­keth, not ignorant: are sharply reprooued for louing the world with the hatred of God: Ye adulterers, and adul­tresses, know ye not that the amitie of the world is enmi­tie with God? whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God.

And this reason of the holy Apostle, holdeth not on­ly in the propounded matter of ambitious and couetous desires, which men cannot loue, and loue God also; but it holdeth in all worldly wickednes, and loue of earthlie things whatsoeuer: which men cannot possibly loue, and loue God together. For then might a man be holy, and wicked; godly, & vnrighteous all together; for they which loue the world, are wicked and vnrighteous; as the worlde 1. Iohn 5 Leuit. 11 & 2 [...]. &c. it selfe lieth in wickednes: and such as loue God, are god­lie and holy, euen as God him selfe is holy.

That wee cannot possiblie geue entertainment to God, and to the world together, and at once loue them God and the world contrarie▪ as appeareth in foure things. both: the reason is their contrarietie; for things contrarie cannot dwell at once in the same person. And the con­trarietie betwixt the loue of the world, and the loue of God, in foure things appeareth.

1 In the repugnancie of their nature. GOD is by his nature pure, holy, vndefiled, without contagion of Leuit. 11. 19. 20. sinne, and without permixtion of any euill: But the worlde is altogether wicked, defiled with sinne, spot­ted with many blemishes of vnrighteousnesse, full of all contagion, & deadly poyson of iniquitie: So that in na­ture there is a contraietie betwixt thē. Naturally there­fore being contrarie, wee cannot loue them both toge­ther. 1. Iohn 5.

2 As their natures are contrarie, so are their precepts [Page] contrarie: for other things by God, other thinges by the world are inioined: wherein the contrarietie betwixt thē appeareth. God commaundeth mercie, liberalitie, pitie, compassion: the world perswadeth crueltie, mercilesnes, couetousnes, hardnes of heart, violence, iniurie, and op­pression. God commaundeth holines, sanctification, to be fruitfull in all good works, to his glorie: and to encrease therein to ripenes, and a full measure in Iesus Christ. But the world moueth vs to filthie conuersation, to defile our selues with carnall lustes, and all vngodlines: to wearie & waste our selues with all fleshly pleasure, that wee may be vncleane in soule and in body. God commandeth vs not to lie, but speake the trueth one to another; not to back­bite, not to slaunder, not to deceaue, not to circumuent or defraud one another: not to sweare vainly, not to curse bitterly, and infinite the like: but the worlde would haue vs to lie, counterfette, slaunder, deceaue, circumuent, sweare, curse, banne, and geue ouer all the powers of our mindes, and partes of our bodies, to committe iniqui­tie. Hom. 22. vpō Matth. Seeing one commaundeth thee (saith Chrysostome) to geue of thine owne goods: the other violently to take the goods of others: one to embrace chastitie, the other to follow intemperancie: the one to loue sobernes, the other to delight in gluttonie: how is it possible we shoulde obey these precepts, being so contrary: & so seem to loue them both together?

3 As their precepts are contrarie, so are the quali­ties of them which loue the one and the other, contrary. For other things please God; other things the world. O­ther qualities are required in such as loue God; other things and qualities in them that loue the world. The lo­uers of God must be ledde by the spirite of God, & walke in the spirite of God, and bring foorth the fruites therof: as loue, ioy, peace, long suffering, gētlenes, goodnes, faith, meeknes, temperance, and such like: they must be indued with mercie, humblenes of minde, kindnes, forgeuing one Ephes. 4. Col. 3. another, euen as Christ forgeueth vs. But the seruants and louers of the world, are possest with crueltie, mercilesnes, [Page 192] wrath, ennie, currishnes, contention, fornication, vncleannes, wantonnes, hatred, debate, emulation, sedition, mur­ther, drunkennes, gluttonie: and the workes of the fleshe: 1. Cor. 6 Gal. 5. Ephes. 3. Col. 3. Iohn 4. Psal. which who committe, shall not inherite the kingdome of God, and of Christ.

The louers of God are pure, vnrebukeable, blame­lesse before him in loue, seruing him in spirit & in trueth. But the seruants of the world, are corrupt, deceitfull from the wombe, defiled with sinne, flattering God with their mouth, and dissembling with him in their double toung. The seruants of God, and such as loue him, are sober and temperate: but the louers of the world, make their bellie their God: whose end is damnation, whose glorie is to their shame, being earthly minded. Seeing therfore the Philip. 3. qualities of the louers of God, and of the louers of the world, are contrarie and diuers; it cannot be that the same should loue God, and the world both together.

4 Finally, the very loue it selfe is in qualitie con­trarie: for the loue of God is pure, chaste, and holy, spi­rituall: but the loue of the world is impure, vncleane, pro­phane, and sensuall: wherefore no man canne loue god, and the world. Yea rather, they which endeuour to become friends of the world, make themselues therby the enemies of god.

Wherefore (my deare brethren. beloued in Iesus Christ) if we be the elect of god, chosen by him out of the world, to loue him, and serue him, in such holines as is acceptable vnto his diuine maiestie: If we be the profes­sed Souldiers of Christ, to fight vnder his displaied ban­ner, against Sathan and the world: shall we (as backsli­ders from god, traitors vnto Christ, enemies of our owne saluation, prophaners of our Christian profession) geue our selues to the loue of the world, and committe fornica­tion against god? Cleaue thereunto in league and bonde of friendshippe, and so become enemies vnto the Lorde our god almightie? Let vaine, wicked, ambitious and con­tentious persons; let greene flourishing youth, who thinke to loue god and the world also: herence learne, that they [Page] cannot loue both, and that in making friendship with the world, they fall at variance with God. It is God that spea­keth in his Apostle: it is the spirit of truth, which infor­meth vs: it is Christ in his minister, that openeth his mouth and assureth vs: that whosoeuer will be a friend of the world, maketh himselfe the enemie of God.

Seeing then there is such contrarietie betwixt the loue of God, and of the world, as who so making friend­ship with the world, procureth hatred with God: it is meete therefore that all professed Christians, should ad­dresse themselues to the renouncing of worldly loue, and seeke to holde fast the knotte of Gods loue without wauering, that we may remaine his friends for euer.

The case therefore thus standing with men, that who so seeketh the friendship of the world, therby profes­seth hatred against God; it appeareth manifestly, that ma­ny men and women which professe christian religion, are notwithstanding enemies vnto God. For whosoeuer ma­keth himselfe the friende of this worlde, thereby profes­seth himselfe, or at least maketh himselfe in deed the ene­mie of God; and most men and women seeke dayly the friendship of this world; as the couetous, prowde, wan­ton persons: ambitious men, adulterers, fornicatours, vn­cleane persons: vserers, extortioners, oppressours, dron­kards, surfetters, liers, blasphemers, slaunderers, and the rest Isai 29. Iere. 12. v. 2. of the wicked route: in whose mouthes God is often, but he is farre from their hearts and raines: Then is it eui­dent, that many (euen professing godlines) make them­selues the enemies of God, in that they strike hands, and enter league with this wicked world. Whom the holy A­postle therefore reproueth; Ye adulterers, & adultresses, know you not that the amitie of the world, is enmitie with God? Whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God. This is the voice of God, therefore must wee heare it: it is the sonnde of the spirite of trueth, therefore must we obey it: it is Christ Ie­sus which thus reprooueth in his seruants, therefore must [Page 193] we beleeue him. And this is the reproofe of these desires, and the reason, wherefore they must bee auoided of the children of men, because they purchase hatred with God.

3. The last and thirde thing in this fourth braunch of the first part of this Chapter, is a preuenting of an ob­iection in the fifth and sixt verses contained. They might haue sayde to Saint Iames: O blessed Apostle, howe is it that thou in heighest against these desires so sharpely, as to repute them for wicked adulterers and adultresses, which seeke and followe after them? are not these such as nature hath engraffed? Being therefore naturall, they ought not with such sharpenesse, such bitternesse, such ve­hemenice to be reproued.

Hereunto the Apostle answereth: doe you thinke that the Scripture sayeth in vaine: The spirite that dwel­leth in vs, lusteth after enuie? But the Scripture offereth more grace: and therefore sayth; God resisteth the proud, but giueth grace vnto the humble. As who shoulde say. True it is, that we are giuen to these vices naturally, and the Scripture confirmeth the same: yet doth not this ex­cuse vs, but rather howe much more vehemently wee are by corruption of nature, caried away with these things: so much more diligently must wee beware of them. Neither shall our labour therein be in vaine, but shall receyue a full rewarde: in as much as GOD re­sisteth the proude, ambicious, couetous, which hunt af­ter these desires, and leaue him: and also ministreth grace, sendeth helpe, giueth ayde to such as are humble, and in true lowlinesse of minde, cleaue inseparably to him.

Let vs a little vnfolde and rippe open the wordes, where he sayeth; Thinke you that the Scripture sayeth in vaine? VVhat meaneth the Apostle here by the worde, Scripture? Surely hee may thereby meane and vnder­stande some place either of the olde, or of the newe Te­stament, though the place bee not manifest, neither this sentence verbatim, worde for worde, as it lyeth here, there to bee founde: so that this meaning may bee well [Page] gathered out of any place, as no doubt it might. Al­beit then this Scripture it selfe can no where be found in holy Scripture: yet seeing it may therhence be gathered, it is inough: and therefore he calleth it Scripture. The Apostles had this libertie, not only to giue out the plaine place of any Prophet, or of Christ himselfe, for Scrip­ture: but also that which might bee gathered out of such places, they haue in their writings tendered for Scrip­ture Acts 20. Iohn 7. 38. vnto posteritie. As Saint Paul to the Ephesians at Miletum, alledgeth for Christs saying this: It is a bles­sed thing to giue, rather then to receyue. VVhich Scrip­ture is not orderly written, nor spoken by Christ in any place: yet may it bee gathered out of diuerse places of the Scripture in effect: and therefore as Scripture he al­ledgeth it.

In like maner, in the Epistle to the same Church and congregation, faith Saint Paul, (after many exhortations Ephe. 5. and arguments, to perswade them to holinesse and sancti­fication of life:) therefore he saith: awake thou that slee­pest, and stand vp from the dead, and Christ shall giue you light. This Scripture worde for worde is no where to be founde in any place of holy Scripture: yet because it may bee gathered out of diuerse places of Jsai, as out of the 9. Chapter 2. verse. 26, chap. ver. 19. 60 chap. ver. 1. or the like, either in him or other: as sundrie are of sun­drie opinions thereaboutes: therefore hee alledgeth it for Scripture. Saint James in like maner gathering this Sentence out of the Scripture, though worde for worde it bee not there to bee founde, alledgeth it for Scripture, and so calleth it: Doe you thinke that the Scripture say­eth in vaine: the Spirite that dwelleth in vs, lusteth af­ter enuie?

This place may be gathered out of diuerse testimo­nies of Scriptures. For it may be gathered out of Moises, his booke of Genesis: where it is thus written, that God sawe that the wickednesse of the earth, or man vpon the earth, was great, and the imaginations of his heart one­ly Gene. 6. euill continually. VVhere the Prophet teacheth that [Page 194] man naturally is wicked, and all his imaginations of heart, euil: therehence Iames might gather: that natu­rally our spirite lusteth after enuie, after euill things, see­ing the imaginations of mans heart are all euill continu­ally, It might bee gathered also out of that which after the deluge and floud, God saide in his heart, I will no more curse the ground for mans sake: for the imaginati­on Gene. 8. of mans heart is euill, euen from his youth: this also intimateth that man naturally is giuen to corrupt lusts, and euill desires, that therehence Saint James might say, Thinke you that the Scripture sayth in vaine, the spirite that dwelleth in vs, lusteth after enuie? Or else it may bee gathered out of Ieremie, when hee sayeth: The heart Iere. 17. is deceytfull aboue all things: who can knowe it? This in effect importeth thus much, that naturally wee lust after enuie, and euill things. For hereby, and by other testimonies is auouched, that men not regenerate, are caryed naturally, with all force to euill. Thus there­fore hee answereth their obiection, though these lustes bee naturall, yet ought they to bee ouyded: for the Scripture teacheth vs, that naturally we lust after enuie, and desire euill things. Thus the Scripture here signifi­eth that which out of the Scripture is gathered.

Nowe hee sayeth, that the Scripture sayeth, that the spirite which dwelleth in vs, lusteth after enuie. By the Spirite, here the corrupt affection, and heart of man is vnderstoode: the crooked, crabbed, and cor­rupt disposition of nature: the fancie, the inclination of Ezech. 13. our hearts naturally. In which sense and signification, the Prophet vseth the worde Spirite: when God wil­led him to say to those Prophets which prophecied out of their owne hearts; He are the worde of the Lorde: Thus sayeth the Lorde GOD; Wo vnto the foolish pro­phets, that followe their owne spirite, and haue seene nothing. The Prophet Daniel speaking of King Belshaz­zar, sayeth, that when his heart was puft vp, and his Dan 5. Spirit hardened in pride: then was hee deposed from his kingdome, and they tooke his honour from him. In [Page] which places and the like, the Spirite is taken for the heart, minde, and corrupt affection of man. The mea­ning then of this place is, that it is manifest by testimo­nies of Scripture tending thereunto, that the heart, spirit, and minde of man, is naturally set vpon enuie, euill, wic­kednesse, neither dooth the Scriptures speake in vaine thereof: for we are giuen in deede to lust, to enuie, to de­sire, to quarrell, to contende: either for encrease of wealth, or of honour among men. Therefore the Scrip­ture sayeth not in vaine, for it is too sure and certaine: that the spirite, which dwelleth in vs: naturall corrup­tion which possesseth the seate of our hearts, lusteth af­ter enuie.

Some by spirite here vnderstande the Spirit of God, and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine: the spirite that dwel­leth in you, lusteth after enuie? Making this the mea­ning: dooth the Scripture teach, that Gods spirite mo­ueth vs to enuie, debate, lust, and such like? No, it is not Gods Spirit that moueth men therunto: wherwith we are not guided when we are quarrellous and contentious. But how, those words then, thinke you that the Scripture saith in vaine: may be vnderstood, I see not. Therefore I re­taine the former sence as môst naturall.

The other part of this answere, is: but the Scripture offereth more grace, and therefore saith: God resisteth the proude: but giueth grace to the humble. Whereas naturally wee are giuen to euill, and lust after enuie: the Scripture offereth more grace, and giueth vs better counsell then to giue our selues to these quarrels, and to be caried away with such desires: therefore it sayth, God resisteth the proude: but giueth grace to the humble.

By the Scripture here, hee vnderstandeth eui­dent testimonies: for this thing, is in sundrie places re­cited.

By the proude, hee vnderstandeth such as in follo­wing their owne desires and lusts, rebell agaynst God. By the humble, he meaneth such as in meekenesse of spirite [Page 195] and humilitie of minde, submit themselues to God with reuerence, and endeuour to suppresse their euill affecti­ons in themselues: whose endeuour God fauoureth and furthereth: giuing his grace vnto them, which is farre better then all worldly riches, wealth, honour whatsoe­uer: or delights and pleasures most precious among the sonnes of men.

This saying: God resisteth the proude, but giueth grace vnto the humble: eyther in the verie same woordes: or in woordes of the same sense, is often repeated: and it consisteth of two members: 1 That God resisteth the proude. 2 That he giueth grace to the humble.

For the first, God resisteth the proude: Dauid the princely Prophet auoucheth the same: God sayth he wil Psal. 18. saue the poore people: but will cast downe the proude lookes. Which thing Almightie God also rhreatneth a­gainst the obstinate and rebellious people by his Pro­phet: the high looke of man shall be humbled: and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased: and the Lord onely shall be exalted in that day. Ezechiel setting downe the Para­ble of the two Eagles, whereby, Nabuchodonosor king of Babylon, and Iochoniah the king of Israel were ment: which Nabuchodonosor abounding in power, riches, and a mightie kingdome, should carie the other into capti­uitie: and afterwarde shoulde bee plagued for his op­pression of the Church and people of God; com­forting the Saints, the Prophet telleth them, that God would beate downe the proude enemies of the Church, and exalt her, which was low and despised, and saith: All the trees of the field shall knowe, that I the Lorde haue brought downe the high tree, and exalted the lowe tree: that I haue dried vp the greene tree, and made the drie tree to flourish: I the Lorde haue spoken it, and done it. In like manner entreating of the fall of Zedechiah, and the captiuitie of Iehozadecke the Priest: in the per­son Ezec. 21. of GOD, the Prophet speaketh: thus sayeth the Lorde God: I will take away the Diademe, and take [Page] away the crowne; (whereof the one might concerne the priest, the other the Prince.) I wil take away the diademe, and take of the crowne; they shalbe nomore the same; I will exalte the base or humble, & abase him that is high. And cōparing Pharao with the king of Assiriah for pro­speritie: Ezech. 31. & prophesying like destruction to them both: witnesseth that God would abate both their prides, and resist the insolencie of their spirites. Nabuchodonosor be­ing cast downe by God, and afterwarde exalted againe; Daniel 4. breaketh forth into these wordes in Daniel the Prophete: Now therefore I Nabuchodonosor, prayse and extoll, and magnifie the King of heauen▪ whose workes are all truth, and his wayes iudgements, and those that walke in pride, he is able to abate. The whole 10. chapter of Sirach ten­deth Ecclus. 10. almost to no other purpose, but to teach that God resisteth the proude. Salomon the wise, king ouer Israell, auoucheth the same truth; and saith, the pride of a man Prou. 29. shall bring him lowe: because God euermore resisteth the proude as the Apostle teacheth. Saint Peter hath the very same sentence: decke your selues with lowlinesse of 1. Pet. 5. minde; for God resisteth the proude, and giueth grace to the humble. The blessed virgin Marie in her song, Luke 1. singeth prayse vnto God, who had put downe the migh­ty from their seate, and exalted the humble and meeke. Our Sauiour Christ saith, that such as exalt themselues Luke 14. in their owne pride, shalbe abated and brought low. And the heathenish Megera in Seneca saith to Lycus: rule be­ing proude in minde: and beare a lofty and high sto­macke: Seneca in his traged. for God followeth at the backe, the proude to punish them and resist them. Who so through worldly de­sires therefore shall lift vp themselues against God, must looke to haue God to resist them, as an enemie, and with his mighty power to withstande them: for the Scripture teacheth, that God resisteth the proude. See Cyprian. 1. lib. epist. 3. fol. 7.

Now how, and by what meanes doth God resist the How God resisteth the proude. proud? by many meanes and sundry.

1 He resisteth them by punishing them for their [Page 196] pride against him, as he did the builders of the Turret of Babel, whose toppe should haue reached to heauen; if Gen. 11. their purpose might haue bene effected. But God seeing the vanitie of their mindes, the pride of their hearts, and the insolencie of their spirites, punished them with con­fusion of their language, that one could not vnderstand another, and so they were resisted. When Manasses was 2 Chro. 33. Daniel 4. puft vp with pride, he was resisted by the punishment of God, who deliuered him vp into captiuitie wherein he was humbled. Nabuchodonosor waxing proude of his goodly and gorgious citie which he had builte: was resi­sted by God through punishmentes, for the Lord made him seuen yeares to remaine in the fieldes as a beast, and bannished him the societie of man.

So Jsai the prophet speaking against the proude Ba­bilonians, Isai 13. 14. 13. Iere. 29. v. 16. 50. v. 29. 30. Psa. 31. 18. v. 27. bringeth in God threatening by punishments to resist them: I will visite the wickednes vpon the world, and their iniquitie vpon the wicked: and I will cause the arrogancie of the proude to cease, and caste downe the pryde of tyraunts. Dauid mentioneth this way of resi­stance; the Lord preserueth the faithfull, and aboundant­ly rewardeth the wicked doer. Thus was the pryde of Go­liah resisted, when God punished him by little Dauid, who with his sling stone patted him on the pate, cast him 1. Kings 17 to ground, and with his owne svvorde cut of his head, and so abated the pride and glory of the Philistines. Thus God resisteth the pride of Assur, by bringing many pu­nishments vpon him, for his arrogancie and insolencie of spirite. Thus God punished the pryde of Absalon and so resisted his seditious enterprices, by hanging him by the 2. Kings. 16 haire of his head in a thicked.

Thus God resisted the pride of Antiochus, vvho in the hautinesse of his harte, had threatned to make Hie­rusalem a common buriall place for the Ievves: but im­mediatly 2. Mach. 9. GOD smote him vvith an incurable disease in his bovvels, vvherevvith till his death he vvas tormen­ted. So resisted he Herode Agrippa, vvho making on ora­tion to the people, vvhereat they cried, it is the voice of Acto. 12. [Page] God, and not of man; he proudly chalenging this praise, was resisted by God, by like punishments. Capanêus in Capanêus. great pryde, being one of the captaines which besieged Thebes; saide he would besiege it in despite of GOD, whose pryde God resisted by punishment; for a thunder bo [...]e as some say, or as other write, a stone from the wall fell vpon him and slewe him. Finally, when Apryes king Apryes. of Aegypt had proudely sayd, that neyther man nor God colde take his kingdome from him; he was by the iust punishment of god resisted, for he was choked and so de­stroied. Thus by sending punishments vpon the proude; the Lord resisteth them.

2. Sometimes he resisteth the proude, by hindring their purposes, by some meane vnlooked for. As when the proude king of Assiriah had intended the destruction of Hierusalem, god resisted him, first in raysing vp Tirrhaka the king of the Blackemores to fight against him, for 4. King. 19, Act. 4. 21. which he departed; and afterward vpon a second siege, by sending his Angell to destroy his people: which when he sawe, he departed and went to his owne countrie. In like manner was Saules proude and malitious heart a bated, 1. Kings 23 who purposing the destruction of Dauid: hearde say by a messenger vpon the sudden, that the Philistines had inua­ded the lande, for which cause he returned from pursuing Dauid, and so he was resisted.

3. God also resisteth the proude, when hee turneth their deuises vpon their owne neckes: and maketh them fall into the mischiefe and snares which they haue pre­pared for others. When Haman in intollerable pride had Esther 7. 9. determined the destruction of the Iewes, and had prepa­red a iubbet or gallowes for Mardocai; the Lorde resi­sted his proude purpose, and caused him to be hongevp­on the same gallowes, which he had prepared for another.

When the proude princes of the prouinces of Baby­lon, had diuised and determined the death of Daniel, Daniel 6. and by a false accusation had condemned him to the denne of Lions; God resisted their proude and maliti­ous deuise; and caused that the same Lions deuoured [Page 197] them, their wiues and children; whom they had thought should haue bene the death of Daniel.

When Cush one of Saules kinsmen had falsly accu­sed Psal. 7. Dauid: the man of god threateneth that God would in this wise resist him, and therfore saith: that he hath made a pitte, and himselfe was fallen thereinto: and that his mischiefe should fall vpon his owne pate, and his cruel­tie vpon his owne head. In another place shevving how Psal. 9. God resisted the wicked and proude men of the earth, by ouerthrovving them in their ovvne enterprises, and cau­sing their ovvne vvicked and mischieuous deuises to sall vpon themselues: affirmeth that the Heathen were sunke dovvne in the pitte that they made; and that their feete were taken in the same nette they had spredde for o­ther.

Againe witnessing that the vvicked enterprises of Psal. 34. the proude should turne to their ovvne destruction, the Prophet saith; wickednesse and malice shall slay the wic­ked; and they which hate the righteous shall perish. To that purpose is that saying: the wicked haue drawen their Psal. 37. 57. 6. 94. 23. sword, and bente their bowe, to caste dovvne the poore and needie; and to slay such as are of an vpright conuer­sation: but their svvord shal enter into their owne harts, and their bovves shalbe broken. Therefore Salomon his sonne saith: he that diggeth a pitte shal fall therinto: & he Prou 26. Ecclus. 27. v. 25, 26. 27. that rolleth a stone, it shal returne vpon him. To turne the wicked deuises of the proude vpon their owne pates; to make the mischiefes of the vngodly, to light vpon them­selues: to bring the proude into the pitte of perdition which they haue deuised for other men: is a way whereby also god resisteth them.

4. Moreouer GOD resisteth the proude, by con­founding their councels, enterprises and deuises: as ap­peareth 2. Kings 17. in proude Achittaphell and others. As in the in­uincible nauie of the proude Spaniardes (so they called Anno 1588. it) sent against little England, so miraculously confoun­ded, and in greatest parte destroyed by the mightie hand of God.

[Page] 5. Neyther thus onely are the proude resisted, but also God resisteth the proude by remouing and taking a­vvay frō them, the things vvhereof they haue bin proude: as he threatened the damsels of Israell, to take avvay all Jsai 3. their brauerie and excellent ornamentes, because they vvere proude thereof. Novv some are proude of riches, as he that said to his soule; soule eate and drinke, and take Luke 12. thy pleasure: for thou hast much goods reposed for many yeares; him God resisted, by remouing him & his riches. Some are proude of beautie: vvhom God resisted by sen­ding sicknes or other meanes to hinder and remoue that from them. Some are proude of their vvitte: those he re­sisteth by causing thē to fall eyther by palsies or such like, into doting follie. Some are proude of their strength: vvhich languishing sicknes abateth. Some are proude of their powre: as Nabuchodonosor, Senecherib, Antiochus, Pom­pey, Alexander, & the like: whom God resisted, partly by taking away life: partly by remouing their power wherin they trusted frō them. Which thing Job insinuateth; when Iob 12. he saith that God loseth the color of princes, and causeth them to be girte with a girdle: he leadeth away Princes as a pray, and ouerthroweth the mightie: he taketh away speach from the counseller, & taketh away the iudgement of the auncient: he powreth contempt vpon princes, and maketh the strength of the mightie weake. This God doth not only to punish the people in the defects of their Magistrates and Princes: but also when men are proude of any of their gifts, they are resisted by losing the things whereof they are proude: and this vvay doth God also re­sist the proude not seldome.

6. God resisteth the proude also, when he turneth their ambition and vaine glory into ignomie and shame: Esd. 1. 1. Macchab. 2. 62. 63. It is verified, lib. 2. ca. 9. v. 5. 6. 7. &c. Isai 14. 11, as is apparent by the priestes, vvhich seeing the office of the priests to be in contempt, vvould haue chaunged their estate by their names: and so called thēselues by straunge names: vvho seeking their vvriting in the Geneologie by the names they pretended, found them not, and therefore vvere depriued of their offices.

Thus such as do ambitiously seeke honour and glo­rie; by the iuste iudgement of God lose both their of­fices oftentimes, and also their estimation with men: and Pro. 16. 11. 2. 18. so are they resisted. Salomon noting this kinde of resisting, when God causeth a downefall into all miserie, in them which were puffed vp with pride, and swelled in arrogan­cie of spirite: affirmeth, that pride goeth before destructi­on, and an high mind before the fall. Thus the fall follo­weth their ambitious exaltation; confusion, their vaine glorie; ignominie, their hautines and arrogancie; and so they are resisted.

7 Finally, God resisteth the proud, in destroying their remembrance, and cutting off their posteritie from the earth, for their pride and wickednes. Thereof the holy Psal. 34. 37. 35. 36. Ecclus. 10. 21. 4. Prophet Dauid may be vnderstood; The face of the Lord is against them which doe euill, to cut off their remem­brance from the earth. The wise Sirach saith; that god cut­teth off the remembrance of the proud. Thus did God by Elias threaten to resist Achab, by destroying him, and cut­ting off his posteritie for their pride and rebellion against 3. Kings 25 him.

When proud persons, therefore, think to make their names immortall, and seeke to make their houses and ha­bitations to continue for euer, and call their landes also Psal. 49. by their names: then (contrarie to their expectation) to roote out their remembrance, is a mightie resistance of God against them. By these, and the like waies the proud are resisted by God, and this place of the Apostle is found true; God resisteth the proud.

Now as God resisteth the proud, so he geueth grace vnto the humble: which is the other member of this sen­tence of the Apostle. Such as forsaking all worldly things, addict themselues wholly vnto him, to serue and worship him in humilite: who cast the crowne of their owne wit, riches, wealth, glorie, at the feete of God, and prefer him before all creatures: These doeth God helpe; these hee furthereth; to them he geueth increase, and greater mea­sure of his grace; as to those only, whom he looketh vnto: [Page] As by his Prophet Isai he recordeth; To whom shoulde Isai 66. I looke, but to him that is poore, and of an humble and contrite hart, and trembleth at my words. These are they in whom he multiplieth his graces, and furthereth with his fauour, as our Apostle speaketh: GOD resisteth the proud, but geueth grace to the humble. This song Anna the mother of Samuel, song in her psalme of praise; The 1. Kings 2. Lord raiseth vp the poore out of the dunghill, to set him among the Princes, and to make him inherite the seat of glorie.

Whereunto holy Iob agreeth; The Lord setteth vp on high those that are lowe: that the sorowfull may be exal­ted Iob. 5. to saluation. Salomon auoucheth the same trueth; The pride of a man shal bring him low; but the humble in spi­rite shall enioy great glorie. And what is the glorie of the humble? is it not the increase of the graces of God here, Pro. 29. and the recompence of our humilitie in the life to come? S. Peter vseth the same words which S. James here geueth out; God resisteth the proud, but geueth grace to the hū ­ble. 1. Pet. 5. In many of the former cited places, both mēbers are in one sentēce expressed: that as god resisteth the proud; so he geueth grace to the humble. These he blesseth with plentifull benefits: to these he giueth a greater measure of his holy spirite; to these he sheweth his louing fauour and mercie in ample manner; these he daily ladeth with grea­ter and greater blessings from his hand; these he mighte­ly exalteth of his fatherly goodnes; and thus sheweth, or geueth he grace vnto the humble. Which thing Chylo the heathē Philosopher (perchance) meant, who being asked Chylo. what god Iubiter did, answered; hee casteth downe high things, and exalteth the things which are lowe.

This thing is manifest in Moses, who being of an hum­ble spirite, and walking lowly before the Lord, receaued grace many waies from God. Dauid being humble in spi­rite, was therefore taken from the flock of sheepe, to rule the people of the Lord. Elizabeth the mother of Iohn B. and Anna the mother of Samuel, Marie the virgin, & mo­ther of Christ, seruing God in their humilitie, receaued [Page 199] grace, and plentifull fauour from the hands of God. Fi­nally, the Lord encreaseth his blessings; multiplieth his graces, enlargeth his promises, extendeth his fauourable countenance to those, which setting aparte all worldlie things: cleaue immoueablie vnto him; according to this place of the Apostle; God resisteth the proud, but geueth grace to the humble.

Almightie God therefore hath his two hands outstret­ched: the one, wherewith as with a mallet, or hammer, he bruiseth, and beateth downe the proud: the other, wher­with he poureth out his plentifull graces vpon the hūble: the one, wherewith he resisteth, and withstandeth those, who through loue of worldly things, rebell against him: the other, wherwith he fauorably entreteth, & greatly en­largeth such, as renouncing worldly vanities, cleaue vnto him in humilitie of their mindes. Seing then this is true, let vs cast downe our proud lookes, and hornes, which are set vp on high: and let vs with all humble reuerēce cleaue vnto the Lord, that he may increase his heauenly graces in vs: for he resisteth the proud, but giueth grace vnto the humble. And this I take to be the plaine meaning of the Apostle in these two verses.

Notwithstanding, if any be of an other opinion, I contend not: Euery one may abound in his owne sence to edification. For some expound it, as I haue saide, thus; Thinke you that the Scripture saith in vaine; the Spirite that dwelleth in you, lusteth after enuie? doe you thinke that the Scripture teacheth, that wee are stirred vp to en­uie by Gods spirite? is his spirit a spirit of enuie, of quar­relling, of contention? The spirite of God which dwelleth in you, and whereby you are sealed vp to the day of re­demption, Ephes 4 moueth you not thereunto: but rather the spi­rit of Sathan, which was a murtherer from the beginning; who is also that enuious man, which soweth sedition, de­bates, Iohn 8. contentions, braules and broiles, hartburning, and all mischiefe, in the hearts of men. If you thinke thus, you Mat. 13. are deceaued, for the Scripture offereth more grace: and therefore saith; God resisteth the proud, &c. Whereby, as [Page] by a reason of contraries, he proueth that Gods spirite is not cause of contentions, which come of pride: because he resisteth the proud and contentious, and geueth grace to the humble.

Some others expound it in this wise; Think you that the Scripture saith in vaine, The spirite that dwelleth in you lusteth after enuie? Thinke you that the Scripture saith in vaine, That Gods spirite in you is iealous; that it enuyeth that you should loue any other; that you should geue your selues to the loue of the world? Nay, the Scrip­ture saith not that in vaine: For the Spirite of God is a ielous Spirite, and taketh in euill parte, that you shoulde forsake him, to loue the world: he enuieth, that any part of your loue should be deriued from him, to creatures: se­ing-you are commanded to loue him, with all your harts, strength, power, might, and all that is in you.

And if you say, it is hard not at all to desire worldlie things, and cleaue wholly to God; I denie it not: yet God geueth more grace vnto you, whereby you shalbe able to doe this. They which thus expound it, (as many doe,) leaue out this whole sentence; God resisteth the proude, and geueth grace to the humble. These being the com­mon expositions, and fathered vpon the best Authours: thereof, that which most agreeth with the circumstance of the place, (as me thinketh the first doeth) let it runne for the most currante. And thus much touching these verses, & the first part of this Chap­ter. Now let vs pray, &c.

Iames Chap. 4. verses 7. 8. Sermon 19.

THe holy Apostle James, hauing now ended the first part of the Chapter, concerning contention, which in the ende of the for­mer he had spoaken of; and set downe the causes of contentions: the lustes and desires [Page] of men, fighting in their members: and rendered the reasons and causes why mens desires are oftentimes with­out effect: and finally, answered the obiection, which might haue concerning that matter, beene made against him: In the second place hee commeth to our duetie to God warde: which thing the Apostle opposeth to the other vices before mencioned: shewing that as in con­tention, enuie, ambitious and fleshly desires men follow the suggestions of Satan: so ought they nowe to obey God, and resist Satan the generall enemie of all mankinde: and that with sure and certaine hope of vic­torie: and finally to draw neere vnto God in integritie, innocencie, and puritie of their life. Whereunto these two verses serue.

Now our dutie to God is here set downe in two thinges, in submitting our selues to God, and drawing Submission to God. neere vnto him.

Concerning submission to God; therin three things are to be noted. 1. what is inioyned. 2. the contrarie. 3. the reason.

1. The thing inioyned is submission to God: then which nothing is or can be more acceptable or pleasant vnto him: nothing more commendable among men. For what doth God better accept of, then of our holy obe­dience vnto him? this is more acceptable to God, then sa­crifice, this is more pleasant then the fatte of rammes. This 1. Kings 15. duetie men are necessarilie to perfourme vnto God, and vnto his sonne Iesus Christ; to whom they are betrothed, as to an husband.

God witnesseth by Ose his Prophet, that he had ma­ried the Saints vnto himselfe, in the words which he vtte­red vnto his chosen people; I haue maried thee vnto my Ose 2. Isai 54. 5. Ier. 31. 32. 2. Cor. 21. selfe in faithfulnes, and thou shalt know the Lord. The Church is espoused vnto Iesus Christ: therfore saint Paul saith; I haue prepared you for one husbād, to present you as a pure virgin vnto Christ. Therefore, as the Spouse and maried wife, oweth her subiection, submission, and obedi­ence vnto him, whose wife she is; and in all honestie, [Page 201] duetifulnesse ought to applie her selfe to the will of her husbande: euen so ought the Church and Saintes of God in all duetifull obedience to submit themselues to God, and his sonne Iesus Christ. For this cause Saint Ephe. 5. Paul instituteth and maketh a large comparison betwixt the wife and the Church: Christ, and the husbande: that by the mutuall collation of the Church, and the maried wife: and the anologicall proportion betwixt them: both the wife might learne obedience to her husband, and the Church and Saints, their subiection to God. Whose onely worde, must be the rule of our whole life: whose will in al things we must obey. To whose commandement we must be applyable: which is our reuerende submission vnto God.

Laying therefore aside all enuie, malice, conten­tion, wrath, indignation, fighting, quarrelling: Where­unto wee are mooued by the contentious spirite of Sa­tan: wee must in all humilitie of our mindes submit our selues vnto God, as the Apostle exhorteth: Submit your selues to God.

Men submit themselues vnto God, diuerse wayes. 1 In How are men subiect to God. 1 obediently and reuerently yeelding themselues to his worde and will, in hearing what he commaundeth: and carefully perfourming, what hee inioyneth. For as the sonne is subiect to his father: and the seruant submit­teth himselfe to his maister, then when the sonne hea­reth and obeyeth the will of his father, and the seruant of his maister: euen so the Saints of God are subiect to God, and submit themselues to him, when they obey the will and comaundement of God: which thing vn­done, wee submit not our selues to him, but rebell against him. VVherefore as all the Prephets, so Isai chiefly, in Isai. 1. Ezech. 20. 8. the person of God, calleth Israel the people of GOD, rebelles agaynst him, in that they neglected his com­maundements.

Almightie God in like manner, measureth our sub­mission Mal. 2. by our obedience, confessing that wee haue cast off his Lordly and fatherly yoke: where wee denie him [Page] honourable obedience, as vnto a father: and fearefull re­uerence, as to a maister. All the Prophets, our Sauiour Christ: Steuen the martyr: the blessed Apostles, haue condemned the Israelites and Iewes as a rebellious peo­ple, in that they woulde not obey his worde: and there­in chiefly shewe their submission. Nowe the will of God what is it, but our sanctification: that we shoulde ab­staine [...]. Thes. 4. from fornication: that euerie one might knowe howe to possesse his vessell in holinesse and honour? And wherein is our obedience to him shewed? Is it not in the puritie of our life? As obedient children sayeth Peter, fashion not your selues vnto the former lustes of your ignoraunce, but as he that hath called you is holy: [...]. Pet. 1. so bee ye holy in all conuersation, because it is written, be ye holy, for I am holy.

If then our submission to God shewe it selfe in the obedience to his will and worde: then neither idola­tours, neither cursed couetous persons, neither filthie fornicatours, neither pestilent vsurers, neither blas­phemous swearers, neither bitter backebiters, nei­ther cruell extorcioners, neither violent oppressours, neither proude Peacockes, neither bloudie murtherers, neither shamefull lyers, neither beastly drunkards, nei­ther deceitfull dealers: neither any such like, of the rab­blement and route of the wicked, submit themselues to God: but rather therein rebell against him.

2 As by obeying his will, men submit themselues vnto God: so by yeelding themselues to Gods pleasure to doe with them after his will: men submit themselues vnto him. Thus the three children, yeeldinng themselues to the pleasure of God, either to deliuer them, or not to deliuer them from the fierie fornace: submitted them­selues Daniel 3. to him. Dauid the king of Israel submitted him­selfe to God in like manner, when hee sayeth: If I haue 2. King. 15. founde fauour in the eyes of the Lorde, he will bring me againe into the Citie, and shewe me the Arke and Ta­bernacle thereof: But if he say I haue no delight in thee: beholde here I am, let him doe with me as seemeth [Page 202] good in his eyes.

Our Sauiour Christ was subiect, and submitted him selfe to God: when he yeelded himselfe applyable to the Mat. 26. 1. Pet. 4. 1 pleasure of his father, concerning the drinking of the bitter cuppe of his passion: Father take from me this cuppe, if it bee possible: but if this cuppe can not passe away, but I must drinke thereof, thy will bee done. So when in all our temporall estate, for honour, orignomi­nie on earth: when for health, or sickenesse: when for children, or for other things whatsoeuer, wee yeelde our selues wholy and obediently vnto God: when we free­ly and voluntarily abide his pleasure therein: when with­out grudging or groyning: muttering or murmuring: Matt. 6. wee can pray as our Sauiour teacheth: Thy will be done in earth, as it is in heauen: when wee prescribe not to God, eyther time: or place, or manner, or meane, or measure in any thing, but subscribe wholly and in all things vnto him: then submitte wee our selues vnto GOD: but if wee otherwise doe: then submitte wee not our selues to God, but rebell against him.

3 Neyther thus onely submit men themselues vn-God, but also when they beare with pacience the crosse which the Lorde layeth vpon them, then submitte men themselues to God. Thus the holy Prophets afflicted of the princes and people: thus our Sauiour Christ re­uyled, slaundered, falsely accused, cruelly executed by the Iewes: thus holy Iob: spoyled of the Ismaelites, or Sabeans, robbed of the Caldeans, tempted of Satan, vprayded of his wife, condemned of his friendes: the Apostles suffering manifolde iniuries of the aduersa­ries of the gospell: Finally, the holy martyrs, and all Gods Saints suffering with pacience manifolde afflic­tions, and bearing willingly the crosse imposed and layde vppon them: thereby submitted themselues vnto God: VVhereunto the Apostle here exhorteth: Sub­mit your selues vnto god, which is the thing which the Apostle commaundeth: and the first thing in the first point of our duetie obserued.

2 The next thing in this first part of duetie is the contrarie: wee must submit our selues to God: but we must resist the diuell: which thing the holy Apostle Saint Peter in like manner commendeth vnto vs: bee sober 1. Pet. 5. and watch: for your aduersarie the diuell like a roaring lion, goeth about, seeking whome hee may deuoure: whom resist steadfast in the fayth. To this purpose not al­together impartinently serueth that of Saint Paul: bee angrie and sinne not: let not the Sunne go downe vpon Ephe. 4. your wrath: neither giue place to the diuell. VVhich thing had Euah our great grandmother learned: which lesson had shee conc [...]yued: to haue resisted and with­stoode the subtile s [...]eights of Satan the diuell, who egged her to disobedience to God, and drewe from her submis­sion to him: shee had not tasted of the forbidden fruite, Gen. 3. whereby she plunged herselfe and all her posteritie into perdition. Had the Israelites learned to haue resisted the diuell, when by the beautie of the daughters of Moab he Num. 25. tempted them: they had not burnt in lust, neither com­mitted fornication with them, where by the wrath of god was prouoked, and they therefore destroyed. Had the men of the first world rmembred to haue resisted Satan, when with carnall pleasure they were tempted: they had not Gene. 6. 7. caused the doores and windowes of heauen to open, and poure downe water vpon them, whereby they and all the worlde was drowned. Had the Sodomites beene hereof Gene. 19. mindfull (as no doubt they were taught by Lot the prea­cher of righteousnesse) when they burnt in vnnaturall lust one with the other: they had not so sore offended, as thereby to call fire and brimstone from heauen, by which they perished. Had Absalon remembred to haue resisted Satan, when by ambition he pricked him on to rebell a­gaynst 2. Kin. 15. 16. his owne father Dauid the Lordes annoynted: he had not endeuoured to haue thrust him from his royall seate of honour, neither had he taken sworde in hande a­gainst Dauid, the cause of his iust destruction. Had Iudas the traitour learned to resist the diuell, when hee put into Mat. 26. Iohn 18. his minde for lucre to betray his maister: hee had not for [Page 203] that sinne fallen into dispaire, wherein he was his owne hangman, the testimonie of his euerlasting damnation. If the rebels in the north, not long since, and the villai­nous traytours now of late, with the traiterous conspi­ratours fresh in memorie, had learned and endeuoured to resist the diuell, when to shedde innocent blood: when to depose the Lordes annnointed, Elizabeth by the grace of God, our soueraigne Ladie and Queene of Englande, France and Ireland: to bring in forraine nations, to set vp a murtherer of her husband, and the onely cause of many miseries and mischiefes, both here and elsewhere in like manner: to endeuour the vtter calamitie and finall de­struction of their natiue soyle and Countrey, they were by him sollicited and mooued: neyther had their bo­dyes beene dismembred, (too gentle a punishment for so hainous iniquitie:) neither their soules endaungered to damnation, as theirs were all, which died in finall im­penitencie. Had we our selues, men and women, lear­ned to resist the diuell: when nowe by pride: nowe by ambition: nowe by couetousnesse: nowe by extortion: nowe by adulterie: nowe by enuie: nowe by one ini­quitie, nowe by another, by him we are tempted to re­bell agaynst GOD: then shoulde wee not by commit­ting these and the like sinnes, so iustly open the mou­thes of our Prophets and preachers, to thunder out the heauie iudgement of God against vs, and our Countrie: neither should we be subiect to so many strange and newe diseases, as the punishment of our new sinnes: as raigne and abound among vs from yeare to yeare.

VVherefore, both to auoyde manie mischiefes and miseries in our common and temporall life: and also to flie the daunger of future calamitie, and euerla­sting damnation to come: wee must euermore re­member the exhortation which is giuen vs, and holde fast the admonition of the Apostle: Resist the diuell. VVho beeing the auncient enemie of mankinde, see­keth by all meanes to drawe vs from the loue and em­bracing of GOD, and to couple vs in loue and [Page] league with himselfe: therefore ought we to oppose our selues vnto him as to our mortall enemie, & withstand all carnall lustes; all fleshly desires, all wordly prouokements as the instruments of Satan: that hauing peace with men without contention: and performing reuerent obedience to God, without rebellion; we may rise vp against the de­uill; and in all things resist him, as we are exhorted.

Now satan the deuill is sundry wise resisted of men. How satan is resisted. First, by faith in Iesus Christ, wherewith we armed, stande fast without wauering, & thereby resist the assaults of sa­tan the deuill. S. Paule arming men against all spirituall 1. Cor. 16. assaults by satan and his ministers, and preparing them to the spiritual battle with the deuill & his members, exhor­teth them to stand fast in the faith; wherby especially our spiritual enemies are beaten back, resisted & put to flight: watch saith he, stand fast in the faith; acquite you like mē, be strong. S. Paul calleth faith the spirituall shield, where­by Ephes. 6. we are able to beare of, and quench the firie dartes of the deuill: therfore exhorting men to put on the whole armour of god, he willeth them chiefly to take vnto them the shield of faith, that thereby they may quench the firie dartes of the deuill. The Apostle Peter preparing vs, and 1. Pet. 5. 1. Iohn 5. 4 12. Reu. 11. arming vs against satan, willeth vs to resist him by faith: be sober, saith he, and watch, for your aduersary the deuill goeth about seeking whom he may deuoure; whom resist stedfast in the faith. For which cause S. Augustine attribu­buteth Lib. 3. c. 20 de lib. ar. bitrio. S. Basil in psal. 32. this effect vnto faith, that it vanquished, ouercom­meth and resisteth the deuill. S. Basill vpon Psalm. 32. What man is able to wage warre with the deuill, vnles he flie to the helpe of the Captaine of the hoste? therehence there­fore through our faith in him, wee wounde and thrust through our enemie. When [...]atan then assaulteth with any temptation, there is no way better to resist him, then by trusting perfectly in the grace of God, vvhich is 1. Pet. 1. brought vnto vs by the reuelation of Iesus Christ: and to be assured that seeing we are marked with the seale of Eph. 4. 2. Corin. 1. Iohn 10. the spirite for the sheepe of Christ: therefore we cannot be plucked out of his handes; that sith our names are [Page 204] written in the booke of life, therefore vve cannot perish for euer, by the temptation of Satan: that in asmuch as we are chosen by God and predestinate from euerlasting Rom. 8. of the meere fauour of God, to be conformable to the image of Christ; therefore no creature, in heauen aboue, or in earth beneath: nor in any infernall place: no not Satan himselfe, shalbe able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope; this persuasion of our faith; this certaintie of our saluation; if we hold out before satan without wa­uering; we shall in his temptations resist him: and thus by faith is he resisted.

2. As we resist him by faith, so also we resist him by prayer: when in our manifolde temptations we flie by prayer vnto God for succour, against the deuill our aun­cient enemie: when in the midst of the greatest assaultes of satan, we runne for strength vnto God, who is the de­fence; the protectour, shielde and deliuerie of his people: and by whom all they which trust in him, do not onely treade downe men their enemies, but satan himselfe, the aduersarie of all the sonnes of God, by which meanes the assaultes of satan are expelled. This way of resisting the Mat. 6. deuill, our Sauiour Christ commendeth vnto men, when he willeth vs among other things to pray for deliuerance from all euill, and temptations of the enemie: lead vs not into temptations, but deliuer vs from euill.

Saint Paul setting downe the partes of our spiritu­all Eph. 6. armour, which beyng put on and first girte and buck­led about vs, we shalbe able to withstande our aduersarie the deuill: after the girding of our loynes with veritie, the putting on the brest plate of righteousnesse, and the shooing of our feete with the preparation of the Gos­pell of peace, and the taking in hande of the shielde of faith, the helmet of saluation, the sworde of the spirite, which is the worde of GOD: he ioyneth vnto all these, prayer; wherevvith satan is also repelled. And experience teacheth the saints of God, that if vvhen they are assaul­ted by satan, they giue themselues incōtinently to praier, [Page] then is the deuill foorthwith repelled and resisted. For God is neare to those that call vpon him, and will fulfill the desire of them that feare him, and deliuer them: vvherefore when soeuer wee are tempted by satan to any Psal. 145. kinde of wickednesse: whether it be by couetousnesse to riches, or ambition to honour, or enuy to murther, or concupiscence to adultery, or malice to slaunder, or in­temperancie to gluttonie, or any other sinne to iniquitie: let vs incontinently flie to God for helpe by prayer, that we may ouer come these temptations, and resist the de­uill our enemie. Thus haue the holy Fathers in former times; thus haue the Saints of God in all ages; thus must we resist the deuill in like manner, if we will submit our selues obediently vnto God.

3. Moreouer the saincts resist the deuill, when they See Cypri­an fol. 246. earnestly giue themselues ouer to the studie of vertue, and practise of godlinesse, seruing the Lorde in righte­ousnesse and true holinesse of life. Hereby all entrie, to sa­tan, is shut vp; hereby all holes of our hearts are stopped, so that he cannot inuade vs. Wherefore it is called by Paul a breste plate, which he exhorteth all men in the en­countring Eph. 6. 2. 2. Cor. 6. 7. with the deuill to put on, put ye on the breste plate of righteousnesse: vvhich is not meant onely of the imputed righteousnesse of Christ, but also of the inhe­rent righteousnes, which floweth there fro, & is wrought in vs by the spirite of sanctification: and this righteous­nesse may be called a breste plate very well, and in a iuste comparison.

For as a breste plate defendeth the heart, the liuer, the intrels and vitall partes of man: vvhich beyng woun­ded, man falleth dovvne and perished: so doth sinceritie, vprightnes, and holinesse of life, keepe the mind, the hart, the conscience from inuasion of satan; so that his firie darte cannot wound vs with infidelitie, wante of consci­ence, coldnesse of religion, wickednesse of life, corruption in conuersation, or any the like iniquitie, wherewith man stroken is greatly endaungered.

Wherefore as bodily souldiours, by their breste [Page 205] plates of iron, steele or such like defensed, boldly and with courage withstande and resist their bodily enemies: euen so do the spirituall souldiours, who fight vnder the displayed banner of Iesus Christ, armed with this breste plate of righteousnesse, with inuincible courage and for­titude resist satan the deuill, the spirituall enemie of man­kinde.

Seeing then wee haue not to fight onely with flesh Eph. 6. and bloud, but much rather with principalities & powers, yea vvith the prince of the darkenesse of this worlde, and with all spirituall wickednes in heauenly things; it great­ly standeth vs vpon; to put on the brest plate of true ho­linesse and righteousnesse of life, that thereby our enemie the deuill may bekepte out, put of, repelled and resisted; yea put to flight also, and finally dispatched: and this is done by the carefull studie of good works, and the paine­full practise of true godlines.

Now as satan by sincerity and integrity of life is withstood & resisted: so by loosenes and licenciousnes of the flesh, by lewdenes of our life, by iniquitie and vngod­lines, he is animated, fleshed, & enboldned daily to tempt and to assault vs; foreseeing in vs, an inclination to any wickednes, thereof he bloweth the bellowes and kindleth the flame, thereunto he prouoketh, stirreth vs vp, and dai­ly pricketh forwarde, till he haue cast vs downe headlong into the bottomlesse pitte of finall perdition: thus all couetous, lecherous, luxurious, wanton, proude, and Rom. 6. vvicked persons, falling away from grace, from vertue, from godlinesse: giuing their members as instrumentes of vnrighteousnesse to iniquitie; are so farre from re­sisting satan, as that they helpe and promote his king­dome in them, and suffer him to rule, raigne, and rage ouer them at his pleasure. But let all those before whose eyes is the feare of God, in whose heartes Christ dwel­leth by fayth, vvho vvill bee thought to performe their reuerent submission vnto GOD, put on the newe man Eph. 3. created after God, in holinesse and righteousnesse of life, that they may be able to stand fast in the day of their Eph. 4. [Page] temptation, and in all thinges resist the deuill, as we are exhorted.

4. Satan is besides this, resisted of the saints, when we oppose the law and commandement, the will and the 2. Cor. 6. 7. Eph. 6. Heb. 4. 12. 1. Reuel. 16. worde of God, to his suggestions and wicked temptati­ons. And this is also a parte of the spirituall armour and heauenly harnesse, wherewith Saint Paul would haue vs armed in this daungerous combat and conflict with the deuill: this is the svvorde of the spirite, which is the worde of God: hereby satan is kepte of, as a man kee­peth his enemie at the point of his sworde. This wise did our holy and most blessed Sauiour Christ resiste satan Mat. 4 when he tempted him; and kept him of that he could not hurte him: as when the deuill moued Christ for wante of bread in the wildernesse; to turne stones into bread: Christ drewe out the sworde of the spirite, which is the worde of God, against him: and saide, it is written, man shall not lyue by bread onely, but by euery worde that proceedeth out of the mouth of God. Whē satan tempted Deut. 8 him to cast himself dovvne from the pinnacle of the tem­ple, because God had giuen his angels charge ouer him, Psal. 91. to keepe him in their hāds, least he dash his foote against a stone: Christ drewe out the svvorde againe, and vvith­stoode him; it is vvritten, thou shalt not tempte the Lord thy God: when finally he tempted Christ with pro­mise Deut. 6. of all the kingdomes of the vvorld to fall downe and worship him: by the same sword he resisted; Auoid satan, for it is written, thou shalt worship the Lord thy God, and Deut. 6. & 10 him onely shalt thou serue.

Now then as our maister & head captaine Christ re­sisted the deuill in his ovvne person: by the same meanes must vve also resist him, vvhen either by himself, or by his ministers vve shalbe assaulted to vvickednes. Wherfore if he tempt vs to malice, hatred, enuie, oppression, iniury; let vs dravv the svvord of the spirite against him, and say, it is vvritten, thou shalt loue thy neighbour as thy selfe▪ Leuit. 19. If he tempt vs to vncleannes of the flesh, fornication, adul­tery, chambering & vvantonnes, let vs resist him vvith thi [...] [Page 206] sword, it is written; Fornicators and adulterers the Lord Heb. 13. will iudge: yea although wee shroude and shadow it ne­uer so secretly; though wee keepe and couer the matter neuer so cunningly; though wee hide it neuer so curious­lie. If he tempt vs to steale, resist him with this; It is writ­ten, thou shalt not steale. If hee moue vs to lying, let vs Exod. 20. draw out this sword against him; thou shalt not beare false witnes against thy neighbour. If he moue vs to pride, then let vs say, it is written; God resisteth the proud, and geueth grace to the humble. If he tempt vs to blasphemy, let vs resist him, with it is written; Thou shalt not take the 1. Pet. 5. name of the Lord thy God in vaine, for he will not holde him giltlesse, that taketh his name in vaine. If hee tempt Exod. 20. vs to vsurie, drawe out this sword of the spirit, this word of God, it is written; thou shalt not geue to vsurie vnto thy Deut. 23. brother, vsurie of money, vsurie of meate, or of any thing which is put to vsurie: which who so doeth, shall not dwell in the Lords tabernacle, nor rest vpon his holy mountain. Psal. 15. If we be tempted to deceite, and sraudulent dealing, let vs resist by this, it is written; let no man oppresse, or deceaue 1. Thess. 4. his brother in bargaining, for the Lord is a iudge of such things. If he moue vs to dronkennes, remember it is writ­ten; 1. Cor. 6 the dronkard shall not inherite the kingdome of God and of Christ. If he moue vs to disloyaltie, and disobedi­ence to Princes, let vs resist him with that of Paul; let eue­rie 1. Cor. 6 Rom. 13. soule be subiect to the higher powers: for there is no power but of God: and who so resisteth power, resisteth the ordinance of God, and shall receaue vnto themselues condemnation. If he sollicite vs to vnnaturalnes to our pa­rents, let vs driue him back, and say, it is written; honour Exod. 20. Ephes. 6. thy father and thy mother, that thy daies may be long vp pon the land which the Lord thy God geueth thee. If hee moue vs to slaunder, and backbiting; if he moue vs to bri­bery & corruption; if he moue vs to false iudgement; if he moue vs to filthie talke and ribaldrie; if hee moue vs to wastfulnes and prodigalitie: finally, to what sinne or ini­quitie soeuer he moueth vs, we must resist him with this; we are by God commaunded the contrarie. And thus [Page] shall we haue him alwaies at a bay; thus shal we keep him still at swords point; and thus shall we resist him that hee hurt vs not,

5 To conclude, this our enemie is resisted by the aide of Gods spirite, and by the presence of his power, whereby we subdue our enemies: therefore are we exhor­ted to be strong in the Lord, & in the power of his might: therefore is the spirite of power, the spirite of might, the Ephes. 6. Luke 10. 18. Isai 11. spirite of wisdome, the spirite of strength, the spirit of for­titude, the spirite of boldnes, promised the Church: that by the help thereof, not onely our mortall enemies, but our ghostly aduersaries, might be resisted.

By these or the like waies, ought al the saints of god to oppose themselues to Sathan, and resist the deuill, as they are admonished: thus should Adam and Euah; thus should the men of the first world; thus should the Sodo­mites; thus should the Israelites; thus should Dauid; thus should Salomon; thus should the Iewes; thus should Judas haue resisted, when by satā they were solicited, and stirred vp to wickednes: thus finally, must all Gods seruants resist him, if they will perfourme true submission vnto God. Ve­ry well therefore admonisheth S. Cyprian, fol. 196. de zelo & liuore.

3 The precept, and the contrarie being thus sette downe, the thirde thing in this former part of duetie, is the reason of the contrarie: why wee shoulde oppose our selues vnto Sathan, and set our selues to resist him. Which reason is drawen from hope of victorie: if we thus, and by al meanes resist him, then he flieth from vs; then is he put to flight, repelled, and put back. Resist the deuill, and hee will flie from you: that they may put Sathan to flight, and triumph victoriouslie ouer him, men ought by all meanes to resist him.

Sathan, the deuill, is of a dastardlie and cowardlie nature; fierce and furious against the fearefull: but flieth away from such as withstand and resist him. Saint Barnard 1. Epistle. saith to this purpose truely of him; The enemie more wil­lingly pursueth thee flying, thē sustaineth thee resisting: & [Page 207] more audaciouslie and boldly followeth at the back, then resisteth to the face. Wherefore he may very worthely be compared and resembled to the Crocodile: who (as it is Crocodile. affirmed) flieth away when a man turneth boldely vnto him: but followeth very fiercely, when he is not resisted. So Sathan, that olde dragon, that cruell crocodile, flieth when he is resisted: but followeth vs hardly when we geue place vnto him. Seeing men to withstande him by strong faith, earnest praier, true holines, the sword of Gods Spi­rite, (which is the word of God) and by the aide of the po­wer and Spirite of God he flieth: wherefore wee hauing this hope of victorie ouer him, we ought to be encoura­ged to resist him.

Obiection. But how is this true, that if we resist the deuill, hee flieth from vs, when daily experience teacheth the con­trarie? See we not that where he is withstood, yet not long after he renueth his battle, and giueth a new attempt and assault against vs?

Anſwere. I answere; that albeit the deuill be infatigable, and neuer wearied: albeit in one battle put to flight, hee renue his assaults, and prepare new temptations for vs; yet so of­ten as he tempteth and setteth vpon vs, if wee thus resiste him, he shal flie from vs: and we in al temptatiōs shall haue the vpper, and better hand of him.

He is therfore like a malicious & professed enemie, who oftentimes put to the soile, and ouercome; driuen See Luk. 4. 13 out of the field, and put to flight: yet, so long as he liueth, he is alwaies rising and resisting: daiely preparing newe force, to geue a fresh battle: Euen so Sathan, bearing a ty­rannous hatred, and malicious minde against the sonnes of God, by whom (through Gods resisting grace) repelled, and driuen back often, yet euer & anon renueth his bat­tle, and geueth new assaults vnto vs.

Neitheir is his subtiltie altogether vnlike the order of Players; who hauing for a time spoken, for a time again voyde the Stage, & goe out: disguize thēselues, & change their apparel, & so at length come in again, as if they were others: so satan somtimes leaueth the stage of tēptations, [Page] and departeth from vs for a season: in the meane time hee 2. Cor. 11. disguiseth himselfe, and changeth (as it were) his apparell, & transformeth himselfe, euen as it were into an angel of light, and entreth the place againe, as if he were some o­ther, and then plaieth a new part and prize to deceiue vs.

Finally, as the beast Camelion turneth it selfe into all Camelion. formes and fashions: so this great beast, the deuill and sa­tanas, changeth himselfe into a thousand shapes, & tenne thousand fashions: with all wilines, falshoode, lying won­ders, all craftines, and spirituall wickednes in high places; assaulting and assailing men, to drawe them to iniquitie: In all which conflicts, the Apostle exhorteth vs to resiste him. To which endeuour he promiseth assured victorie; re­sist the deuill, and he shall flee from you. This must be our comfort in this dangerous skirmige; this must be our en­couragement in this 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 nee [...] 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 [Page 208] face from you, that he wil not heare you.

Saint Paul intreating of this naturall seperatiō 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 frō 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 fallē 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 mē dailie seperate themselues, & sequester themselues, falling away, and making a diuorce from God: some by horrible idolatrie in religion; some by shamefull corruption in cō ­uersation; some by impenitencie of their hearts; some by adulterie in their liues; some pu [...]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; [Page] 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. Lamēt. 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 [Page 209] 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 it his comming vnto them, because by the giftes and graces thereof, hee draweth neare vnto Mat. 28. [...]0. the Saintes. I will not leaue you comfortlesse, but I will come vnto you: not by bodily presence before the iudgement, but by the graces of his spirite, whereby he draweth neare dayly to his Church. Thus hee drewe neare vnto the Apostles, when in the day of Pentecost Acts 2. hee sent his Spirite in visible manner and fourme vnto them.

4 God draweth neare to men, by powring out his temporall benefites vppon them, health, wealth, ho­nour: [Page] and sending them deliueraunce out of their trou­ble: Thus he drewe neare to Israell, whereof Moises spea­keth: What nation is so great, whome the gods come Deut 4. Phil. 4. 5. Psal. 69. 18 s Psal. 119. 151 34. 13. 46. 1. so neare vnto them, as the Lorde our God is neare vs in all that we call vnto him for? Thus he drew neare to Moi­ses, Israel, Dauid, Hezekiah, and the like.

5 God draweth neare vnto man, in offering his mercie, shewing his fauour, assisting with his helpe, mul­tiplying his louing kindnesse vnto them.

6 God finally draweth neare vnto vs, in a spirituall vnion with man, through the incarnation of Iesus Christ, whereby God is vnited vnto vs, and wee to him, in the vnion of the two natures in the person of Iesus Christ: by which meane God dwelleth among vs, and is Iohn. 1. 1. Tim. 3. made manifest in the flesh, as Saint Iohn, and Saint Paul speake, And therefore Christ Emmanuel.

Where then the Apostle sayth, drawe neare to God, and he will drawe neare to you: he speaketh chiefly of Mat. 1. drawing neare by his grace, fauour, mercie, who enlargeth his louing kindnesse towards all those, which with reue­rence and feare, draw neare vnto him.

3 These things thus set downe, in the last place, we are taught howe wee should drawe neare to God: which the Apostle expresseth in these wordes: Clense your Howe man draweth neere to God. handes you sinners, and pourge your heartes, you double minded. Which woordes howsoeuer they may seeme to others a newe, or another exhortation▪ yet to me they seeme orderly to follovv, as the manner how we should drawe neare vnto God, namely in puritie and sin­cerenesse of life.

To enlarge this circumstance a little, we may consi­der, that as God by many wayes draweth neare vnto vs: so we by no lesse draw neare vnto him.

1 Men draw neare to God by outward profession, though it be not alwayes in sinceritie of heart: thus did the people of Israel in outwarde profession, and with their mouthes drawe neare to God, which as a token Isai. 29. 58. 2. 3. of hypocrisie is condemned. God therefore speaking [Page 210] there-against, sayeth: This people commeth neare vn­to mee with their mouth, and honour mee with their lippes, but their hearts haue they remooued farre from mee. Against which Jeremie breaketh out: thou hast Iere. 12. planted them, and they haue taken roote: they growe and bring foorth fruite: thou art neare in their mouth, and farre from their reynes. Thus inueyed hee against such as in mouth professed God, but denyed him in heart, which hee meaneth by reynes. This is that hy­pocrysie worthily condemned by Paul: in wordes they Tit. 1. professe they knowe God: but haue denied him in deed, beeing abhominable, disobedient, and to euerie good worke reprobate. Thus men in the outward profession of the Gospell, though sometimes it bee in hypocrisie, are said to draw neare to God: as now most men doe.

2 Men also drawe neare to God by fayth in Iesus Christ, whereby they haue enteraunce vnto God. Of which kinde the holy Apostle Saint Paul speaketh: be­ing iustified by faith, wee haue peace with God, through Rom. 5. our Lorde Iesus Christ: by whome we haue also accesse through faith, vnto this grace wherein we stande. Which grace is to be reconciled vnto GOD, and knitte in a Ephes. 2. moste holie league of heauenly and spirituall fellovv­ship vvith him.

This in another place is also mencioned, vvhere to the Church of Ephesus he auoucheth, that by faith both Ievve and Gentile haue accesse and entraunce to the father by one Spirite. A little after in like manner say­eth Saint Paul: by our Lorde Iesus Christ haue vvee boldnesse, and entraunce vvith confidence by faith in him. Ephes. 3.

By fayth in the mediation of Christ vve come bold­ly Heb. 4. vnto god: vvhereunto the Authour to the Hebrues ex­horteth. VVe haue not an high priest, vvhich cannot bee touched vvith the feeling of our infirmities, but vvas in all things tempted in like sort, yet vvithout sinne. Let vs therefore go boldely vnto throne of grace, that Heb. 10. vvee may receyue mercie, and finde grace to helpe in [Page] time of neede. In another place, the same authour spea­king of this drawing neare to God, writeth and exhor­teth in this wise: Seeing we haue an high Priest which is ouer the house of God, let vs drawe neare with a true heart, in assuraunce of faith, sptinckled in our hearts from an euill conscience, and washed in our bodies with pure water. Let vs (sayeth he) draw neare with a true heart in assurance of faith.

Finally, shewing the verie high way which leadeth vnto God, and whereby wee draw neare and come vnto him, hee maketh that to bee faith: whereby the holy fa­thers haue approched and drawne neare vnto him: whereof hee thus concludeth: withour fayth, it is im­possible to please God. For hee which commeth to Heb. 11. God, must beleeue that he is, and that he is a rewarder of them that seeke him. VVherefore as through infidelitie we were estraunged from God: so by faith are wee re­conciled vnto him, and knit into a misticall coniunction with God, whereby we drawe neare vnto him. To trust therefore perfectly in the grace of God by Iesus Christ: assuredly to beleeue the promises of God, made vnto vs in his beloued: to repose all our hope of happinesse vpon God, through the mediation and merits of Christ cruci­fied: to looke for eternall saluation from God by fayth, in the onely passion of our blessed Sauiour, and so in our consciences to haue peace with God, and bee reconciled vnto him: is another and second way, whereby we drawe neare vnto God.

3 Men drawe neare to God also by prayer, wherby we ascend, as it were to heauen, and approch neare to the presence of God, which is, as it were, a paire of wings to carie vs to him: whereby, as by a key, saith Saint Augu­stine, 226. Serm. de tempo. Ecclus. 35. 15 the doore of heauen is opened: and our praier ascen­deth to him, & the mercie of God descendeth to vs. Thus the Patriarchs had their passage and entraunce to God. Thus the Prophet Moises in the departing out of Aegypt, and in the encountering in battle with the Amalakites, drew neare to God. Thus Iosua drew neare to him, when Exo. 14. & 17 [Page 211] by his praier the Sunne stoode still for the space of two Acts 12. dayes, vntill his enimies were discomfited. Thus the saints and church of Christ, for Peters deliuerance drewe neare Acts 16. vnto god by praier. Thus Paul & Silas drew neare to god, when at their praier ihe very foundations of the earth shooke and trembled. Thus the praiers of gods Saints shake heauen and earth, and make away for vs, wherby we draw neare vnto God. Thus flie we to God in our needes: thus drawe we neare vnto him: thus are we ioined vnto god, to whom we draw neare by praier, which leadeth vs to the presence of god, and of Christ.

4 Neither do men draw neare to god by praier only, Sophon. 3. 2. Zacha. 1. but also by repentance, which is a returning again to god, vvhom through the sinnes and iniquities of our liues, we had left and forsaken. Thereof thus saith the Lord by his prophet: turne againe vnto me, and I will turne vnto you saith the lord of hosts. In another of his Prophets the lord speaketh in like maner of drawing nere to god by repen­tance, O Israel, if thou returne, returne vnto me, saith the Iere. 4. lord. Thus did Dauid draw nere to the lord, when after his horrible sinnes, he repented, & was reconciled vnto god. 2. King. 12. Psal. 51. Thus Manasses the king falling away from god by shame­full idolatrie, and wilfull obstinacie: by his repentaunce in prison returned and drewe neare to God. Marie Mag­dalen, running away from god by loose life, drewe neare vnto him, by repentaunce. VVhen the prodigall childe by his doting follie had forsaken his father: yet by con­fession Luke 15. and earnest repentaunce hee drewe neare vnto him. So when wee our selues by the transgression of our liues, sequester and separate our selues from god: by our vnfeined repentaunce, and sorrowe of our hearts, vve re­turne and dravve neare vnto him. This thing is greatly neglected of vs: men and vomen chuse rather to run, and raunge further & further from god by levvdnes & loosnes of their liues: then by sorow of hart, remorse of conscience repētance for their sins, to returne & dravv nere vnto him, & surely this is a most necessary approching & dravving nere vnto god then which there is nothing more expedi­ent [Page] in the vvhole life of man For seeing the iust man fal­leth Prou. 24. seuen times a day, frō god; & euery man so long as he liueth by his iniquitie, he seperated himselfe frō the Lord dayly; neither is there any bord left for vs to swim out by, but this of repentance, wherby we grow in fauour a fresh, and drawe neare vnto God: then must repentaunce needs be a necessary thing in the life of man, for which cause it is so often and so highly commended vnto vs.

5. Men are said more ouer to drawe neare to God, when they seeke to his holy arke, when they runne to his Leuit. 24. 13. 14. Num. 9. 8. Nu. 15. 33. 27. v. 15. [...]. Kings 14 word to aske counsell. As Moses oftentimes, in matters which were hard and difficult, or whereof he had not ma­nifest cōmission from God, drew neare to God, by asking counsell from him. When Saul was to follow the Philisti­ans; the priest, willed that they might draw neare vnto God; whereby was meant the asking of counsell at the mouth of God, and of his word. Thus such as in matters wherof they are ignorant: seeke counsell from the mouth and word of God, in his preachers and prophets: drawe neare vnto God.

6. By reposing all trust and confidence in God, and cleauing constantly vnto him: wherof Psal. 73. 28.

7. Of none of all these the Apostle here seemeth to speak properly, but of an other drawing neare, which is by puritie & sincerenes of life: wherof chiefly in this place he speaketh: which he commendeth vnto vs in these words: cleanse your hands your sinners; and purge your harts you double minded. Which I take not for a new precept, but with Bede & others, as the meane & māner of performing [...]. Bede. that which here now is enioyned; that we drawe neare to God in puritie and sinceritie of life, which consisteth in the cleansing of our hands, and purging of our hearts be­fore the Lord.

Let vs then cōsider the place. 1. In calling them sin­ners, Sinners. he meaneth not them which are subiect by naturall infirmitie to the committing of sinne; as all men are so long as they rest & remaine vpon the face of the earth: but hereby he noteth their hainous and hornble iniquities 1. Tim. 1. 9 [Page 212] whereunto they were giuen. 2. By wauering or double minded, he noteth the shamefull hipocrisie: which vvas crept in euen into their liues, vvhich made some shewe of religion, and had a pretence of godlines: such as in out­ward shevv, seemed deuout, religious, righteous, & holy: but in their harts, vvere full of vngodlinesse and impietie: thus they seeme outvvardly one, invvardly another: in vvorde one, in vvorke another: one in talke, another in truth; therfore are they called double minded. Like Ianus whom some take for Iapheth one of the sonnes of Noe; o­thers for Saturne, whom the Heathen paint double faced. These the prophet Dauid often sharply reproueth, for that Psa. 12. [...]1. 55. &c. they speake with a double heart, hauing one thing prōpt in their mouthes; another couered in their minds: a sinne, euill and odious before God and man. Therfore if we will draw neare to God, our double harts must be purged: that we may be such indeed, as we pretende to be in shew: least we heare with our great shame; blush you not at it, that when as in shew you beare the person of noble Agamem­non; in deed you play the parte of cruell and deformed Thersites? in being one in shew, and another in deed?

If this holy Apostle, did so earnestly call vpon them for reformatiō of their liues, which were double minded: what shall wee do to such as are triple, quadruple; three minded, foure minded, yea of hundreth minds? what voice shall we sounde, what speach shall we vtter; what mouth shall we open against such? Who with the Camelion can turne themselues into all shapes: who are now hote, now colde in religion: now professours, now Romanish Ca­tholikes; now thus, now otherwise minded and affected, to bleare the eyes of the simple; is it not high time, that we call out a lowde to them to be cleansed, and with o­pen mouth crie to them to be purged?

3. The wordes bearing this signification, the matter followeth: that men in puritie & sinceritie of their liues, draw neare vnto God; which cōsisteth in two things. 1. In cleansing of their hands; 2. In purging of their hartes be­fore God.

Cleansing of the handes, noteth the redresse and re­formation What meaneth the cleansing of hands. of all the outward life of man, the correcting of all his actions and deedes, of all which though it bee not, yet of most of them, the hande is the instrument; wherefore the outward workes of men, are vsually called the works of mens hands; because most of them haue the Ps. 90. 17. Ier. 25. 14. Lamentat. 3. 64. helpe of the hande, as the instrument to bring them to passe: as robberies, theft, picking, stealing, murther, op­pression, beating, bribery, corruption, & such like. Vnder the word hand, S. Iames comprising the whole life of man, & all his outward actions: requireth such as would draw neare to God, to cleanse their hands: cleanse your hands you sinners. Which in effect is the same which the Pro­phet Isai 1. exhorted the people of Israell vnto: who teaching them information of their liues, exhorteth them to vvash themselues, and make themselues cleane; to take away the euill of their workes from before the eyes of the Lorde. The princely Prophete in like manner shewing who they Psalm. 24. were, which by entring into the Lordes sanctuary, drawe neare vnto God: saith, they were such as were purged from the filthie soile of this world; whose hands were innocent, and whose hearts pure. He that hath innocent hands (saith he) and a pure heart, and hath not lift vp his minde to va­nitie, nor sworne to deceaue his neighbour: he shall re­ceiue a blessing from the Lord, and righteousnes from the God of his saluation. Cleansing and washing of handes, signifieth the innocencie of our outwarde life: therefore Mat. 27. when the Iewes besought Pilate to put Iesus to death; to shew himself guiltlesse and innocent therein, he called for water and washed his hand before them; and said, I am guiltlesse of this mans bloud, looke you vnto it. To which sence this of James soundeth: clense your handes you sinners.

But least we should thinke it enough outwardly to be clensed as hypocrites do; albeit out harts remayne full of all corruption and filthines: therefore to the cleansing of the handes, which containeth the reformation of our outward life; the Apostle ioyneth the purging of their [Page 213] hearts; as an inward reformation, in all such as by puritie Purging of heart. and sincerenes of life, will draw neare to God.

Which thing he doth most necessarily. For the heart Mat. 15. is the fountaine of all our actions, from whence all wic­kednesse & euill proceedeth, as to the Iewes our Sauiour auouched. Which when holy Dauid perceaued, he desirous Psal. 51. to reforme his life acceptably to God, desireth that he might haue a new heart, and a right spirite with in him. And to this purpose almighty God himselfe in the peo­ple of Israell requireth not onely the puritie of the out­ward workes, but the innocencie of their hearts also; and Deut. 10. Ierem. 4. therefore willeth them to circumcise the foreskinne of their hearts. And generally in his prophetes he requireth the purging of their hearts, that their consciences, mindes and inward partes, might be purged from euill workes: that in bodie and soule, in life and heart, they might serue him and glorifie his name.

Saint Paul seeing that true innocencie and puritie Rom. 12. must be first grounded in the hearts, without reforma­tion wherof, al is hypocrisie, both to the church of Rome, Ephes. 4. and of Ephesus also, entreating of true reformation and sanctification, willeth that they be renewed in the spirite of their mindes. Lactantius in many wordes shewing Lib. 6. c. 23. that the heart and minde is the fountaine of all wicked­nes: and that thereis no puritie or chastitie when the hart is not purged, saith: Howbeit the body be stained and defiled with no euill, yet is there not therefore perfect chastitie, if the minde be incestious: neither may that be counted vndefiled chastitie, when lust hath defiled the cō ­science. Wherefore as in perticular, there is no pure cha­stitie, though our outward man be cleane, vnlesse our af­fections of heart be pure in like manner: euen so general­ly, there is no true innocencie, though the outward man be reformed, vnlesse the hart be also purged before God. Saint Iames to remoue all hypocrisie from men, requi­reth in such as will drawe neare to GOD in puritie of life: not onely that their handes bee cleansed, but also their heartes purged; that both inwardly and outwardly [Page] they might bee holy.

Now that S. Iames exhorteth men to cleanse their hands and purge their heartes: as other Scriptures also speake; we may not take him, as if this cleansing and pur­ging were in our selues, or of our selues; for there is no 2. Cor. 3. motion or inclination naturally in our selues to any thing that is good: for of our selues, as of our selues, we are not able to thinke a good thought, much lesse to performe a good action, pleasant and acceptable to God. Yea all our sufficiencie is from God: who worketh in vs both to will, and also to performe according to his good pleasure. Philip. 2. And the Lord God is saide in Moses to purge all our euill and wicked affections, to circumcise and purge the heart Deut. 30. of his people. Which is the truth of Gods promise, who promised by the mouth of his seruaunt Ezechiell, to giue Ezech. 11. & 36. them new harts; to take their harde & stonie hearts from them, and giue them hearts of flesh, which might be re­formed. Wherefore when Israel and Ephraim the people Jerem, 31. of God saw, that it was not in themselues to returne, re­pent and draw neare to God, they desire to haue repen­ting hearts, and relenting mindes from him: and there­fore pray in this wise to God; Turne thou me ô Lord, and I shalbe turned; conuert thou me and I shalbe conuerted: for thou art the Lord my God. In like manner in the La­mentations, the saints & church say to God; Turne thou Lament. 5. psal. 8. 7. vs vnto thee: and we shalbe turned. Which Dauid wisely considered, when he desired reformation and correction of his heart from God. Purge me (saith he to God) with Psal. 51. Isope, and I shalbe cleane: wash mee, and I shalbe vvhither then snovve. And a little after: Create in me a cleane verse 10. heart ô God, and renevv a right spirite in mee. So that the cleansing of our handes, and purging of our hea [...]ts, are not in our ovvne povver, but are vvrought by God in the Saints.

Why do the Prophets thē vvill vs to do these things? Why doth Saint James here vvill sinners to cleanse their handes, and double minded persons to purge their heartes?

Surely, to teach vs, that when God by his Spirite goeth about to reforme vs, we must not drawe backward; but in all things geue token of true repentance; continu­ally shewe foorth the fruites of the spirite in the whole course, but especially, in the reformation of our liues. And this is the meane or maner how we may draw neere vnto God, euen by cleansing our hands, and purging our hearts before him.

These things being so: if then we submit our selues to God; if we resist the deuill; if we drawe neere to God in puritie of our liues; if with open eyes we embrace light, & flie darkenes: then shal the sunne of righteousnes shine in our heartes: then shall Christ Iesus dwell in our mindes; then shall God himselfe draw neere in louing fauour vn­to vs, and ouershadowe vs with the presence a [...]; bright­nes of his countenance: then shall we be one in t [...] God, and God with vs: then shall hee dwell & re [...] affli [...] with vs Mala. 4. for euer. Which thing he geue and graunt vnto vs, who hath not spared his only sonne for vs: Euē god the father, to whom, with the sonne, and the holy Ghost, one one God in glorious trinitie, bee praise, do­minion, and maiestie, now, and for euer, Amen.

Iames Chap. 4. verses 9. 10. Sermon 20.

Now concerning this place, it is the doctrine of hu­miliation, and humbling our selues before God, for the [Page 215] iniquities and sinnes, by vs, dayly against him com­mitted.

Wherein the Apostle opposeth to the former vices in man, things contrarie: to their wantonnes and pleasures, the afflicting and humiliating of themselues; to their pride and arrogancie, Christian modestie; to their carnal delights, lasciuious and lewde mirth, he setteth down vn­fained sorow and griefe, whereby their repentance might be shewed: whereunto these two verses serue; Suffer af­fliction, sorrowe and weepe, &c. wherin two things are to be considered. 1. The chastising of our selues. 2. And our casting downe our selues before God.

1 Touching the chastising of our selues, therin two things may bee obserued: 1. what hee commaundeth. 2 how the same is to be perfourmed. The precept; Suffer afflictions: which is not an exhortatiō to patience in trou­ble; wherof afterward, c. 5. 7. but to chastise and afflict our selues by true repentance, and mortification of our liues: suffer affliction, be you afflicted, afflict your selues by true repentance before the Lord.

Which exhortation is right necessarie: because the whole life of worldly & carnally minded men, whose hap­pines is in pleasure, lust, delights of the flesh: is altogether spent in riot, wantonnes, banquetting, iollitie, laughter, mi [...]th, and wicked reioising: wherin men drowned, forget & neglect their duetie vnto God: neither remember they the iudgements of god, and his heauie wrath, which ther­fore hangeth ouer them: as the storie of the first world, in the daies of Noe, declareth: Wherein they were geuen to eating, to drinking, to riotousnes, to wantonnes, and all Gen. 7. pleasures of the flesh; vntill such time as the floud came vpon them, and destroyed them. And the example of Sodom confirmeth, in the dayes of Lot, whereof the Gen. 19. men and the women, with al the people, gaue themselues whollie to the satisfying and fulfilling of al the lustes and desires of the flesh, and excesse of their liues: till the Lord rained fire and brimston vpon them from heauen, and mi­serablie destroyed them.

Which negligence, rising from the plentie and pro­speritie of worldly thinges, almighty GOD foreseeing, gaue charge thereof vnto Israel his people, that when they came into the land of Canaan, where they shoulde Deut. 6. & 8. possesse great and goodly Cities, which they builded not; houses replenished with all manner of goods, which hou­ses they filled not: welles digged, which they digged not: vineyardes, which they planted not: When they had eatē and droken, and were full, abounding and flourishing in all worldly prosperitie; they should take heede, least they forgat the Lord, who had geuen them all these thinges. Seeing then prosperitie and worldly wealth; seeing car­nall delightes, and fleshly pleasures make vs stubborne, forgetfull, and negligent in our dueties to God: is it not necessarie that we be often admonished, and earnestlie exhorted, thus to chastise our selues by repentance, & true mortification, least we be carried away with the sway of earthly things, vnto finall destruction?

Which when our Apostle Saint James had conside­red, as hauing care of our soules health, exhorting vs to true humiliation, and chastising of our selues, saith; Suf­fer affliction, or be chastised, and sorowe, and weepe, that therby our repentance, which is to saluation, not to be re­pented of, might be witnessed. Will we liue for euer? then 2. Cor. 7. 2. Tim. 2 must we die here, by repentance, and mortification, to sinne. Will we obteine eternall rest? then in this life must 1. P [...]t. 1 we be afflicted. Wil we reioyce with ioy vnspeakeable and glorious? then must we here sorowe for a season. Will we haue mirth without end? then must wee lament our ini­quities in the bodie, that our soules may liue in heauen for euermore with God.

They which haue their pleasure in this world, shall surely haue their paine in the world to come; as Abraham witnessed to the rich glutton in the Gospell: they which are here full, shall there want: they which here laugh, shall Luke 16 Luke 6 there weepe, waile, and lamente: they that liue in plea­sure vpon the earth, shal suffer punishment and torments in the world to come; vnlesse here they mortifie thēselues [Page 216] and be chastised through repentance: let vs there fore be admonished by the Apostle: let vs holde fast the exhorta­tion of S. Iames; Suffer afflictions.

The afflictions which here we are exhorted to suffer, What is affli­ction here? are nothing els but the conceauing of griefe for sinne: true and vnfeined repentance for the life past: the chastising of our selues, by fasting, watching, praying, and such like, before the Lord: the true mortification of our earthlie members, and the subduing of all carnall desires in our selues, that thereby we may bee truely humbled before God.

This affliction holy Dauid suffered, thus did he cha­stise himselfe, thus was he afflicted before the Lord: when he washed his couch with his teares in the night season, Psal 6. Psal. 35. and watered his bed with weeping: when in the sicknesse of his enemies he humbled himselfe with fasting, and his prayer was turned into his bosome: when his iniquities Psal. 38. 102. 9. were gone ouer his head, and as a weightie burthen, they were too heauie for him to beare: when his wounds were putrified and corrupt, because of his foolishnes: when he was bowed, and crooked very sore: when he went mour­ning all the day long: when his reines were full of bur­ning, and nothing sound in his flesh: when he was weake­ned very much, & greatly broken: when he roared for very griefe of his heart.

Daniel, the holy Saint and man of God, in like man­ner Dan. 9. afflicted and chastised himselfe with sackcloth, fasting and ashes, for his owne sinnes, and the sinnes of the peo­ple.

Thus haue the Saints of God done, thus must all they doe which feare God, by true repentance of their heartes, and true mortification of their liues, chastise themselues: which is the suffering of affliction, which the Apostle here teacheth; Suffer afflictions.

This place nothing fauoureth their heresie, which holde that they ought to beate themselues with scour­ges: Iesuites and Papists. for that it did more put away sinne, then any con­fession. Which their doating follie, they compared with [Page] martyrdome. Of which sect of heretiques Alphonsus speaketh. Who, because they scourged themselues, were called Flagellarij, or Flagellantes se, beating themselues. Alphonsus de Castro lib. 2. cont. heresis. Whose heresie hath patronage, neither in the olde, nor in the newe testament: neither of man nor woman, in all the whole Scripture commended.

Neither must it foster the foolish opinion of wicked Iesuites, and popish persons, who for vaine-glorie: for o­pinion of desert and merite at the hand of God, at cer­taine times scourge and beate themselues in like maner. But of that popish practise, we haue no example, either of holy Patriarch, Prince or Prophet: either of blessed A­postle, Euangelist, or Martyr: neither of man, woman, or saint whatsoeuer, in Scripture mentioned; neither any commaundement, counsell or exhortation, either in the olde or in the new testament, neither from God, Christ, the Prophets or Apostles of Iesus Christ: neither finde we any iote, title, sillable, in all the worde of God: there­fore is that practise, as drawen from heretiques, condem­ned and disallowed. Here the chastising of our selues, & the suffering of affliction by the Apostle specified, is the vnfained repentaunce of our hearts for sinnes cōmitted: & our true humiliation before God for the same: which S. Iames here commendeth vnto vs, suffer affliction.

2. The way whereby this our humbling and chasti­sing of our selues is performed, is also here expressed, and it is in foure thinges: which are as signes and tokens of the true chastening of our selues before God.

1 Men shewe their chastising in their sorrowe and heauines of heart, which is not the least token of afflic­ting Signes of this outward affli­ction. our selues: and of our suffering affliction prescribed by the Apostle: which is the inseperable companion of our true repentance before God.

This sorrowing, and heauines of our heartes, is that contrite spirite, that humbled and broken heart, which Psal. 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God. Which sorrowe Saint Paul commendeth, euen that sorow which leadeth to repentance, not to be repented of. I now re­ioyce, [Page 217] saith hee, not that you sorrowed: but that you 1. Cor. 5. sorrowed to repentance. This godly sorrow Saint Paul re­quired in the Corinthians, for that they had tollerated the incestuous adulterer: ye are puft vp, and haue not ra­ther sorrowed, that he that hath done this deed, might be put from among you.

This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God, and thereby shewe their afflicting and chastising of themselues before him. Thus holy Dauid by vnfeyned sorrowe for his sinnes committed, shewed himselfe hum­bled and afflicted before God: as both in the storie, and in his Psalme of lamentable repentance is affirmed. Ma­nasses 2. Kin. 12. Psal. 51. 2. Chron. 33. hauing done manie things agaynst God, to de­spite the Lorde withall: being caried away into captiui­tie, humbled himselfe and afflicted himselfe by repen­tance, which in his sorrow and griefe he conceyued, ap­peared. Marie Magdalen chastising and afflicting herselfe for sinne, by repentance, gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue con­ceyued euen in the presence of Iesus Christ. Saint Peter hauing denied his maister, shewed himselfe to haue bene Mat. 26. therefore chastened, in conceiuing such great griefe and heauines of heart, as forced him to go out of the iudge­ment hall, which was the house of the high priest, and to weepe bittetly. Thus the holy men of god, calling to re­membrance their iniquities and sinnes againg God com­mitted: and therfore afflicting themselues by repentance before the Lord: begin their afflicting and chastising them selues with sorow.

And this sorow bewraieth it selfe, partly in hanging downe of the heade: in the casting downe of the counte­nance: partly in outwart behauiour and gesture of the bo­die: partly in our speeches and words, which are the wit­nesses of our affections, and giue testimonie of our hear­tie sorrowe. And this is the first thing wherein the chasti­sing and afflicting our selues appeareth.

2 As the chastising and afflicting of our selues con­sisteth [Page] in sorow and griefe conceiued for sinne: so doth it in like maner appeare in our weeping and lamenting for the same: vvhen we povvre out teares before God in to­ken of our vnfeigned repentaunce vnto him. VVhich thing must not be counted altogether effeminate, and such as becommeth women onely: but it is euen in the best men, and most holy Saintes of God, a thing com­mendable and highly to be praysed, being ioyned with true faith in Iesus Christ. For which cause Dauid the princely Prophet and holy man of God vvas not asha­med to confesse, that in signe of his chastising of him­selfe Psal. 6. by true repentaunce, hee wette his bedde, and wa­tered his couse with teares.

VVhen the booke of the lawe of God was founde, and brought to Iosiah, the godly and vertuous prince: and he thereby had perceyued howe greatly the people 4. King. 22. had offended, in signe of his humilitie and chastising of himselfe with true repentaunce, he wept before the Lord. The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce, therein hee requireth Ioel. 2. weeping: Turne (saith hee) vnto the Lord with weeping, fasting and mourning. The Prophets calling the people to repentaunce, haue exhorted them to mourne & weepe before the Lorde. Saint Peter for feare of the Iewes ha­uing denied and for sworne his master Christ: at the loo­king backe of Christ, he remembred himselfe, he repented Mat. 26. him of his sinne, his heart melted and rent in peeces, as it were, for sorrowe: and to testifie his humiliating of him­selfe for the sinne committed, he went out and vvept bit­terly. To this purpose therefore, this Apostle exhorting the Saints to suffer affliction, to chastice themselues by vnfeigned repentaunce, shevving the vvay and manner hovve it must be done: teacheth that it must bee in sor­rovv and vveeping.

Herehence then vve see vvhat the true vse of vvee­ping is: and for vvhat cause vve may vveepe lavvfully: to vtter the sorrovv of our hearts: to testifie our true repen­tance to God: to vvitnesse our afflicting of our selues [Page 218] for our sinnes agaynst God committed, vve are exhorted Why the sai [...] may weepe. to vveepe. Saint Augustine that graue and reuerend fa­ther of the Church, searching and seeking out rhe true Serm. 4. domi. 1. quadrag. causes for vvhich the Saintes of God might lavvfully vveepe, vvriteth that there be tvvo causes for vvhich they may so do. 1 Because they haue omitted through negli­gence many things vvhich they should haue done. 2 Be­cause they haue committed through boldnesse manie things also, vvhich should haue beene vndone by them: the one he calleth the sinne of omitting: the other, the sinne of committing: and for both ought men to vveepe before God.

Let vs therefore looke hereinto vvith vvakefull and vvatchfull eyes: let vs recorde and recounte vvith our selues, vvhat dueties and good things vve haue omitted, vvhich vvee shoulde haue done, either to God or man, either to our selues or others: to our ovvne charge, or to straungers: to our friends, or to our enemies: let vs call to minde vvhat euill we haue done, vvhereby God hath beene dishonoured, our neighbours iniuried, our selues defiled, other by our euill example allured to vvicked­nesse. Hovv vve haue dishonoured God, by blasphemie: oppressed our neighbours by iniurie, vsurie, extortion, de­ceite, and couetousnesse: hovve vvee haue defiled our selues vvith fornications, adulteries, vvantonnesse, and fleshly vncleannes: vvith drunkennesse, surfetting, or the like enormities: hovv vve haue dravvne on others to like sinne, by sight, by persvvasion, by action, by motion: shall it not make vs to vtter our repentance by vveeping? If vve forget not, that vve haue omitted our dutie of praier and inuocation to god, and the performance of humble seruice vnto him: that vve haue omitted the ministring to the necessitie of the Saints, and the helpe vve should haue shevved to the needie brethren: that vvee haue omitted many good opportunities vvhich haue beene offered for the encrease of our vertue, fayeth, paci­ence, mercie and such like: that vvee haue neglected the carefull visiting of the poore destitute, vvhich liue in [Page] our streetes and complaine, and perish before our eyes for lacke of reliefe: that wee haue omitted many exer­cises of prayer, of preaching, of reading and medita­ting in the lawe of God: that we haue omitted the do­ing of manie things, which appertaine vnto godlinesse and true sanctification, and committed much wickednes, priuately, publikely, openly, secretely, in our soules, in our bodies: at home and abroade, agaynst God and men: in our conuersation, in our communication: haue wee not iust cause to chastise and afflict our selues by wee­ping? When wee heare of our cruell dealings, our in­tollerable pride: our silthinesse of the flesh, our riotous­nesse of life: our great falsehoode, lying, deceyte, vn­derminding one of another: our enuie, hatred, malice, slaunder, reproch, backebytings, and all iniquitie, which nowe reigneth in our whole life: mercifull God, what fountaines, what welles of teares shoulde it cause in vs?

VVherefore if Democritus the Philosopher, wept con­tinually, Democrit. 9. to see the ignoraunce, blindnesse, and doting follie of man: shall not wee weepe day and night, to see the blindnesse, ignorance, wretchednesse, and wickednes of our selues, whereby we continually prouoke the wrath­full indignation of God against vs?

VVhen our goods are taken by pirates: our wealth consumed by shipwracke: our houses burnt with fire: our landes taken from vs by violent oppression: our ri­ches wasted by pestilent vsurie: our libertie restrained by cruell persecution: our children miscarie suddenly: our friendes die from vs dayly: and one misfortune fall on the heeles of another: what crying, what wringing Psalm. 42. 7. Job. 2. 15. &c of handes, what lamenting, what weeping is there a­mong vs? But that God by our wickednesse is offen­ded: his name through vs blasphemed, his lawe and ho­ly worde contemned: his pacience and long sufferance dayly prouoked and abused: his threatnings, his admo­nitions, his counsels neglected: his louing mercie for­gotten, and his great benefites not remembred: that [Page 219] many good things pertaining to duetie haue beene through our follies omitted: and manie wickednesses whereof we should haue beene cleare, committed by vs, who weepeth? who lamenteth? Let vs deare Christians in the feare of God euermore remember, & alwayes holde fast this councell of the Apostle: that by sorrowing and weeping wee may shew our affliction and chastising our selues by repentance.

3. A thirde way of afflicting our selues, is by turning our laughter into mourning: our wanton laughing, which proceedeth frō the dissolutenes of our minds, must bee turned into mourning. Here by laughter is vnder­stoode that lasciuious and wanton mirth, and giggling which is rife among fooles and vaine persons, and which they take vp vpon euerie vaine occasion in the world, whereby their follie appeareth, as Sirach witnesseth: who Ecclus. 19. making the vaine laughter of men an argument of folly, sayth, A mans garments, excessiue laughter, and going, de­clare what he is, descrie his follie. And in another place not long after: A foole lifteth vp his voice with laughter, Ecclus. 21. but a wise man doth scarse smile secretly. And Salomon in his preacher: like as the noise of thornes vnder the pot Eccles. 7. which for a time crackle but profite nothing, for they are consumed suddenly, and quickely.) So is the laughter of a foole: this is also vanitie. This laughter our Sauiour Christ condemneth: crying out wo, and denouncing Luke 6. vengeance against such as gaue themselues to wanton mirth, and vaine laughter: Wo vnto you that now laugh, for you shall waile and weepe. Our foolish giggling, our prophane laughter, our dissolute mirth, our wanton screaming and scrcking, our disordered lifting vp of our voices in our incontinent mirth: must be laid aside, and be turned into mourning: if so be we wil humble our sel­ues by true repentance vnto God.

And here vnder laughter and mirth, are vnderstood also all those delicates and delightes, all those merry con­ceyts and pleasant pastimes, all those iollities & sportings wherein men take pleasure, and so become forgetfull [Page] of the iudgements of God, and neglect the chastising of themselues for their wealth vnto God. Whereunto our Mat. 24. Sauiour Christ witnesseth the world should be giuen to­wardes the end thereof: yea and at the very appearing of the Sonne of God in iudgement: whereof the saith; As the dayes of Noe were; so shall the comming of the Sonne of man be: for as in the dayes before the floude, they did eate, and drinke; marie, and giue in marriage, vnto the day that Noe went into the Arke, and knew no­thing till the floud came, and tooke them away; euen so shall also the comming of the Sonne of man be. Where­in hee shevveth that in the latter dayes men shalbe giuen to brutish pleasures, delights and pastimes; which the Apostle in the Saints of God would haue to be turned in­to mourning: suffer affliction; sorrow and weepe: let your laughter be turned into mourning.

4. Finally, as our laughter must be turned into mourning, so must also our ioy be turned into heauines: the ioy vvhich worldly minded men conceyue of world­ly thinges, the wanton reioycing of men, must be turned into heauinesse, hanging downe of head, casting downe of countenance in signe of shame for our sinnes: the ioy which vve take in vayne or wicked things, must vvholy be lefte of, and turned into heauinesse, if by suffering affli­ctions and chastising our selues before God, we will shew our selues humbled. Euen such ioy as wee conceaue in our wealth and worldly condition; such ioy as of our dig­nities & honours here arise in our harts: such ioy as of any worldly thing whatsoeuer is gathered; such mirth and ioy as eyther wee cause to our selues, or counterfeit fooles make vnto vs: such vaine merimentes as for wanton re­creation men deuise for their dissolute and disordered so­lace & cheering vp of thēselues: such ioy as the couetuous man taketh of his riches: the proude man or woman of their brauery: the leacherous and adulterous person of his filthie vncleannes, or any other, maketh of any vanitie whatsoeuer, must be turned into heauines, as the Apostle exhorteth: that so wee may shewe foorth the true humi­liation [Page 220] and chastising of our selues by repentance, where­vnto the Apostle moueth: suffer affliction; sorrowe and weepe, let your laughter be turned into mourning, and your ioy into heauinesse.

Neyther must such like mirth and ioy onely be re­moued: but in the dayes of our heauinesse, in the time of our repentaunce, in the affliction of our selues before God; euen honest and lawfull mirth for a time must be layd a parte, and we must wholy giue our selues to mour­ning: whereunto Saint Iames called the men of his time; suffer affliction, sorrow, weepe; let your laughter be tur­ned into mourning, and your ioy into heanines.

And haue not we as great and as iuste cause to ex­hort Why Eng­land should mourne. men in these daies? haue not we cause to suffer affli­ctions? ought not wee to sorrowe, and weepe? is there not cause now ministred vnto vs, why our laughter should be turned into mourning, and our ioy into heauinesse? 1. If wee waigh and ponder our sinnes aright, vvhich e­uerie one in perticular committeth; or if wee caste our eyes vpon the sinnes generally committed in the world, and what punishment might both specially hange ouer euery one, and generally ouer vs all for the same; is it not cause enough why we should sorrow and weepe: why our laughter should be turned into mourning, and our ioy into heauinesse?

When the princely prophet Dauid tooke the suruey and vewe of his owne sinnes, and recounted the due pu­nishment which he had deserued for the same; then sor­rowed 2. Kings 12 & 15. Psal. 6. 35. 51. &c. he and wept, then was his laughter turned into mourning, and his ioy into heauinesse. When the king of Niniue considered at Jonas his preaching, the great­nesse of his sinne, and the destruction of the citie within Ionas 3. fortie dayes for the same; then turned he all his laugh­ter into mourning, and his ioy into heauinesse: and shall not we, whose eyes are full of adulteries, whose handes are replenished with bribes, whose feete are swifte to shedde innocent bloud, whose lippes are giuen to lying, whose tongues can tell no truth, whose mouthes are full [Page] of blaspemie, cursing and bitternes, whose mindes are set on mischiefe, whose hearts burne and boile with malice: whose liues are puft vp with pride, whose bodies are stay­ned with all iniquitie: sorow and weepe for these sinnes? shall not our laughter be turned into mourning, and our ioy into heauines for these iniquities against God com­mitted?

When Isai and Jeremie the holy Prophets & men of God saw, the sinne of Iuda and Hierusalem, and the heauy Isai 22. Ierem. 9. punishment hanging ouer them for their grieuous ini­quities, so turned all their laughter into mourning, and their ioy into heauinesse: as that the one wepte day and night therefore, and would not be comforted: the other desired a fountaine of teares in his head to bewayle the calamitie that was imminent. When holy Dauid sawe Psal. 119. that men kepte not the lawe of God, his laughter was so turned into mourning, and his ioy into heauinesse: as that his eyes gushed out with water for the transgression of his people. When Esdras the scribe sawe the shamefull 1. Esd. 9. and horrible abominatiō of the people, in mixing the ho­ly seede with the people of the lande, wherein the handes of the princes and peeres of the people were the chiefe; he rente his clothes for sorowe, he tore of the hayre of his bearde for griefe; he sat downe astonied; turning all his laughter into mourning, and his ioy into heauinesse. When our blessed Sauiour sawe the obstinacie and hard­nes Luke 19. of the peoples harts; whose cogitations were so dark­ned, they could not see the day of their visitation; and perceyued in his spirite their destruction approching: e­uē his mirth, such as it was (for his laughter we read not) seemed to haue bene turned into mourning, and his ioy into heauines: whē he burst out into weeping watry tears ouer the city of Hierusalem, & said: ô that thou hadst euen knowē, at the least in this thy day the things which apper­taine vnto thy peace? But now are they hidden from thee. Shal these men of god: for these causes turn their laughter into mourning, and their ioy into heauines: & in the pu­blike breach of Gods lawes, in the diminishing of his ma­iestie, [Page 221] in blemishing of his glory, in falsifiyng of his truth: prophaning of his Gospell, counterfeyting in his profes­sion, abusing of his patience, contemning of his threate­nings: shall not our laughter be turned into mourning, and our ioy into heauines?

2. Moreouer if we consider, how the malice of the whole worlde, and the hatred of the greatest princes and men of might is kindled and inflamed against vs; how they are confederate and haue combined themselues a­gainst the truth of God, and against the Lordes annoin­ted for the defence of the same: who by secrete conspi­racies, and open attempts of horrible treason: by raysing Anno 1586. the subiect against the Prince, and the people against their lawfull Soueraigne, haue at many times, by diuerse wayes endeuoured the death of her Royall person, de­cay of religion, destruction and vtter calamitie of this our natiue counttie; whose determinations had they effected according to their mindes, our streates had runne with streames of bloud; our children had bene slayne before our faces; our daughters rauished in our owne sightes: our wiues abused before our eyes: our houses on flaming fire in our presence; our selues final­ly murthered in moste cruell manner; Gods truth had perished from among vs; religion and the Gospell had beene put to flight: Romish superstition had inuaded this lande againe, to the destruction of innumerables soules: when with thankfull harts for this miraculous de­liuerance out of the iawes of so cruell Lions; & gratefull memorie to God, for so wōderfull safety frō so bloudy e­nemies, we shal reméber these things: shal not our laugh­ter be turned into mourning, and our ioy into heauines?

3. When we consider besides this, that the hope of our happines, the state of our wealth; the continuance of the gospell, the terme and time of our peace, the prolong­ing of our prosperitie standeth in the life of one most tē ­der womā, & vertuous princes, vnder the shadow of whose winges, by the great prouidēce of God, we haue these 33. yeares beene shrowded from many dangers, and mightily [Page] 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 eatē the fruits of his owne orchard, the grapes of his owne vine, the cōmoditie. 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, shalbe the be­ginning of our vvoful vvretchednes, whose rest vvith God in eternal peace, our entrāce into troubles in this cōmon­vvealth: 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 contēpt 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 chastē 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 v [...]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 [Page 222] 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 fornicatiōs 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 thē 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 dāger 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 [Page] 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 [Page 223] 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 al pride and vanitie: the adulterer beareth vp head, as if he were right honest: the couetous persons, vsurers, oppressours, extortioners, deceauers, lyers, and the rest of that rabble, marche on bare-faced, without all remorse, and spende their daies in prodigalitie, and care not.

Wherefore, if there be any consolation in Christ Iesus; if there be any feare, or dread of endles death, or loue to long, and euerlasting life; if we haue any care of saluation, or any feare of vtter condemnation; if we haue any desire to the continuance of the Gospell amongst vs, or any zeale to Gods eternall glorie; if wee delight in sweete and pleasant peace, or take pleasure in the prospe­ritie of our Countrey: then let vs in the feare of GOD, sorowe and weepe before our destruction come vpon vs: let vs turne our wanton mirth into mourning, and our ioye into heauines: that by our true and heartie re­pentance, and vnfeyned mortification before God: wee may turne away the indignation and wrath, which wee haue most iustely from him deserued.

2 As our humbling our selues before God, standeth in thus afflicting of our selues by repentance: so also doeth it in our casting downe of our selues before God: wherein there are two things to be noted.

1 The precept. 2 The reason.

Touching the thing, thus saith Saint Iames, Caste downe your selues before the Lorde. Like vnto which councell is that of Saint Peter; Humble and prostrate 1 Petr. 5. your selues vnder the mighty hand of God, that he may exalt this casting downe of our selues, whereby wee ac­knowledge our owne vnworthines, and testifie and beare witnes of our sinnes before his diuine maiestie, confesse [Page] from our hearts, that we haue deserued al plagues, al mi­series, all calamities, all punishments: and thereby craue pardon and forgeueues, that we may escape that, whereof our consciences are afraid: is, and hath been, a signe of our humbling of our selues, & of true repentance in the saints of God. When holy Dauid saw the wrath of God kindled against him for his adulterie; and his sore indignation be­ginning to burne in the punishment of the child; then be­sought 2. Kings 12. he the Lord: then went he in, and fasted, and lay all night vpon the earth, and so cast downe himselfe before God. In like manner, when Absolon had slaine Ammon his brother, Dauid the king feeling the wrath of God vpon his house (as was threatned by Nathan) rent his garments, & 2. Kings 13 Luke 18. 13 Mat. 8. 8 lay on the groūd, in most humble and lamentable maner, casting down, and prostrating himselfe before God.

Therunto Saint Iames in this place exhorteth, and willeth vs to humble our selues, by casting downe, & pro­strating our selues before the Lord. Thus must we abate our proud spirites, cast down our loftie and lordly lookes, couer our faces for the shame of our sinnes against God committed. Whereunto the Apostle respecteth in this ex­hortation: Cast downe you selues before God: thus to do, how holy a sacrifice, how acceptable an offering, how pleasant a duetie is it to the Lord?

To the perfourmance wherof the rather to moue vs, The reason. the Apostle setteth downe a reason full of comfort; Caste downe your selues (saith the Apostle) before God, and he 1. Pet. 5. will lift you vp. The same reason Saint Peter vseth; Hum­ble your selues therefore vnder the mightie hand of god, that he may exalt you in due time. That men therefore should not thinke their labour lost, when they prostrate and cast downe themselues in true humilitie before God, neither their humilitie to be destitute of reward: the A­postle reasoneth from the effect; Cast down your selues, & God will lift you vp. The proud then shall not alwaies be aloft, neither shall the humble alwaies be cast downe: but the daies will come, when both the proude, which exalt themselues, shalbe brought lowe: and the humble, which [Page 224] cast downe themselues, shalbe exalted.

The Lord exalteth those, which in true humilitie of their hearts, cast down themselues before him. This prea­ched Ezech. 17 God by Ezechiel, where promising to pull down the proud enemies of the Church, which exalted themselues against it: and to exalt and lift vp the Church which was lowe, cast down, and contemned; both in the sight of the world (by maliciousnes of the wicked) and in the sight of their owne eyes, (through humilite) saith; All the trees of the field shall know (that is, all the world shall know) that I haue brought downe the high trees, and exalted the low tree: that I haue dried vp the greene tree, and made the drie tree to flourish: God exalteth those that are caste downe, and humbled.

Herunto holy Iob subscribeth; God setteth vp on hie Iob. 5 them that be lowe, that the sorowful [...] may be exalted to Iob. 22 saluation. In another place, intreating of the deliuerance of the Saints, which humble themselues vnder the migh­tie hand of God, and cast downe themselues before his his throne of glorie, when the proud and wicked shall be destroyed round about them, he faith; When others are cast downe, then shalt thou say; I am lift vp: for God will saue the humble person.

And Salomon to like purpose auoucheth; that the Pro. 29 pride of a man should bring him lowe, but the humble in spirite should enioy glorie. The sonne of Sirach witnes­seth Ecclus. 10 to like effect, that God casteth downe the thrones of the proud Princes, and setteth vp the meeke in their pla­ces. Which thing our blessed Sauiour preached to the Luke 14. people, whom when (as ghestes) they shoulde be bidden to any feast, hee exhorteth that they should not take the highest, but the lowestroomes: because such as humbled themselues, shoulde be exalted.

In the parable of the Pharisie and Publicane, wher­of Luke 18. the one lifted vp himselfe in pride, and therefore was contemned of God: the other cast downe himselfe, & was exalted: hee concludeth, and knitteth vp the matter with this heauenly, diuine, and most godly sentence; Hee that [Page] exalteth himselfe, shall bee brought lowe: and hee that humbleth himselfe shall be exalted. Finally disswading his Apostles from vaine desire of honour, exhorteth them to serue one another in humilitie and true loue: because Mat. 23. they who exalt themselues are brought lowe of God: and they which humble themselues, are by him exalted. See­ing then our casting downe before God, is rewarded with exaltation and lifting vp by him: we thereby ought to be moued, to cast downe our selues before him.

Falling abasement, as the Grecians say, is the companion of pride: and the loftie minde goeth before Prou. 16. 18. ver. 12. Prou. 15. destruction, saith Salomon: so the casting downe of our­selues goeth before our exaltation and glorie. Salomon therefore a little before saith to this purpose: the feare of the Lord is the instruction of vvisedome, and before ho­nour goeth humilitie. So then the high vvay, and right path to be exalted of God, is to humble and cast dovvne our selues before him: vvherefore if our casting dovvne and abasing our selues before God, vvorke our glory, and our lifting vp by him; it is reason sufficient thereunto to moue vs, cast dovvne your selues before God and he vvill lift you vp.

Novv God exalteth and lifteth vp such as cast dovvne How God lif­teth the lowly. themselues before his diuine maiestie, diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld. in so much, as come life, come death, come sword, come famine, come plague, come persecution, come peril, come nakednes, come prosperitie, come aduersitie, come sick­nes, come health, come wealth, come woe; these are lifted vp in heart, with comfort from God: So they which caste downe themselues, haue the Spirite of God in all distresse to comfort them, and so are they exalted by God.

2 God also lifteth vp those, who cast downe them­selues, and humble themselues before him: by sending thē deliuerance, and riddance from their troubles, wherewith Gen. 41. they were afflicted; So Ioseph, submitting himselfe, and ca­sting downe himselfe in all Christian duetifulnes to God, [Page 225] was therefore lifted vp by God and deliuered. God spea­king Esah. 17. by his Prophet of the deliuerance of the Church and Saints, which cast downe themselues in dutifull ma­ner: and were also low and contemned in the world, af­firmeth that as he would bring downe the high tree, the proude: so would he by deliuerance, exalt and lift vp his seruant the low tree, and the tree cast down in the world. The Prophet Dauid entreating of the lifting vp of the Psal. 149. Saints by deliuerance from their trouble, sayeth: The Lord hath pleasure in his people: he will make the meeke glorious by deliuerance. Thus lift he vp Jacob, who in Gen. 3. & 32. the humilitie of his minde cast downe himselfe before God, when he kept him from the iniuries of Laban, and from the crueltie of Esau his brother. Thus did God lift vp Dauid, whome he deliuered out of infinite troubles. Thus did God lift vp Hezechiah, when hee deliuered him from Sennacherib the king of Assiriah. Thus lift he vp ma­ny of his deare Saints, when hee rid them from their miseries and afflictions, whereunto they were subiect. Thus he lifteth vs vp dayly: nowe deliuering vs from troubles at home, now from troubles abroade: now from troubles by sea, and nowe by land: nowe by straungers, now by our domesticall and houshold people: nowe by professed enemies, nowe by counterfeit friends intended. Hereof haue we examples innumerable: hereof haue we experience, in other, & in our selues: thus God Almightie lifteth them vp by deliuerance from their troubles, who humble and cast downe themselues before him. Whereof neuer people nor nation hath had greater experience, and An. 158 [...]. triall, then we of England nowe presently haue: whome the Lorde hath deliuered by his owne hand from imme­nent daunger, and present perill of the proude Spaniards, who, with determinate purpose, and full resolution to haue inuaded our Countrie, and subdued our Nation, came with bloudie mindes, prepared tortures: with a mightie nauie, with long preparation, with helpe of ma­nieprinces: but the Lorde hath deliuered this humble and despised land: and hath lodged their shippes in the [Page] bottome of the sea: and sent their dead carkesses, partly into this land: partly into Scotland: partly into Ireland: partly into other Countreys, to proclaime what accesse their diuelish and desperate attempte hath had.

3 Neither thus onely, but God aduaunceth them vp to great honour, who in the humilitie of their heart humbled themselues before him. When Dauid humbled himselfe before the Lorde, and counted himselfe vnwor­thie 1. Kings 18. of that honour, to be the kinges sonne in lawe: the Lord not onely aduaunced him thereunto, but made him to reigne and rule in the steade of Saul the wicked king of Israel. When Moses was appointed by God to doe a Exod. 3. message to Pharaoh, he in humilitie refusing it, was there­fore exalted to bee the prince and captaine of his people. Daniel humble in minde, and cast downe before the Lord, Daniel 1. 2. 3. was by him exalted to great glorie, euen to be the chiefe, and ouerseer of all the princes of the prouinces of Baby­lon. Psal. 113. 1. Kings 2. And thus we see it true, both that Dauid and also Anna the mother of Samuel song: that the Lord raiseth vp the poore and meeke out of the dung-hill, to set him a­mong his princes, and to inherite the seate of glorie.

4 Finally, God lifteth vp those which prostrate and cast downe themselues before him, by exalting them in the ende, to the glorious kingdome of his sonne, euen to the eternall kingdome of heauen. Which our Sauiour Christ promiseth to such as are truely humble: Blessed Matt. 5. saith he, are they which are humble in spirite, for theirs is the kingdome of heauen. To this kingdome they are in due time exalted, who prostrate and cast downe them­selues before God. And as Christ humbling himselfe be­fore God, was therefore highly exalted by him, farre a­boue Philip. 2. Ephes. 1. all principalities and powers: and euerie name that is named, not in earth onely, but in heauen also: euen so doth our most gracious God highly exalt and lift vp such, as in meekenesse of their hearts, in humilitie of their spi­rites, in lowlinesse of their mindes, cast downe them­selues before him. These in fine he crowned with eter­nall glorie and immortalitie: these hee raiseth vp toge­ther, [Page 226] & maketh thē to reigne with Christ in heauenly pla­ces: to these he promiseth his eternal kingdome of gorie, there to rule & reigne with the Saints for euer: according to the doctrine of the Apostle: cast downe your selues before God, and he will lift you vp.

Now the Lord for his mercie giue vs this grace, that we may in all things humble our selues, and prostrate our selues before him, and be by him exalted. And the God of peace, which brought againe from the dead our Lorde Iesus Christ, the greate shepheard of the sheepe, by the bloud of the euerlasting couenaunt, make vs perfect in all good workes, to doe his will: working in vs that which is pleasant in his sight, through Iesus Christ, to whom bee praise for euer and euer. Amen.

Iames Chap. 4. verses 11. 12. Sermon 21.

1 Of these two, the first is the thing it selfe, which he condemneth: whereof hee giueth this precept nega­tiuely: speake not euill, saith he, one of another, brethren. [Page 227] In which precept negatiue, all slaunder, all rash iudge­ment, all reproch, all obloquie, all vile and backbiting speach, proceeding from malicious, hatefull, proude, and peruerse iudgement, is condemned: whether it bee open or secret, whether before thy face or behinde thy backe: whether publikely or priuately it be done: to our selues or others, for the discrediting, defaming, and im­peaching the estimation and good report of the bre­thren.

Which euill and mischiefe for the most part com­meth and riseth of pride, when insolent and arrogant per­sons: when the high minded and proude men of the earth, desire that all men should daunce to their pipe, and liue according to their willes: which thing if it bee not done to their contentation, then breake they and brust out into euill speach: then fall they to rash iudge­ment: then condemne they euery thing, and euerie per­son which pleaseth them not: wherewithall the Apostle to meete, and to represse so great a mischiefe in the life and societie of men, giueth out this precept and exhor­tation: Speake not euill one of another, brethren.

This euill how great it is, and how largely spredde abroade in the liues and manners of men, who is so blinde that seeth not? VVho is so ignorant that knoweth not? VVho is so wilfull that confesseth not? Is not this the custome and common course of all men, to reuile, to speake euill of, to iudge at their owne pleasure, what­soeuer, and whosoeuer they mislike, and is not accor­ding to their fancies? Then which there is not a greater, or more manifold mischiefe in the life of man.

Against theft, robberie, spoiling, and taking away of our goodes, wee all with one voice crie out: against the taking away of our good name, against the impea­ching of our honestie: against the impairing of our esti­mation and lawfull credite, shall wee not cry out? If a good name bee to bee chosen before great riches, and Prou. 22. 1. louing fauour before siluer and golde, as Salomon wri­teth: then howe much the good name of a man, [Page] is greater then riches and worldly wealth, so much grea­ter euill, is euill speach & slaunder, wherby a man is spoi­led of his credite and estimation, then robberie whereby he is bereft of his riches. And as euery sinne ought to bee Deut. 25. 1. punished with greater or lesse punishments, according to the nature of the sinne: then sith euill speach is greater then theft and robbery, it ought also to be subiect to the greater punishment.

This thing is quite contrary to the law of loue; this is altogether repugnant to the lawe of charitie; this is a manifest breach of the second table of Gods holy com­maundements; therefore in the sacred worde and diuine law of God, not once, but often; not in the olde testament alone, but in the new in like manner, worthily condem­ned. What, that God in the ordering of the common­wealth Leuit. 19. of Israel his people, commandeth, that they should not go about as slaunderers and backebiters, with tales and euill reportes against their brethren? what that the wise Sirach counselleth vs, not to be counted tale bearers, Ecclus. 5. neither to waite with our tongues to speake euill: for that shame and repentaunce followeth the theef: and an euill condemnation is ouer him that is double tongued: but confusion, hatred and enuy, pursueth him that is a backe­biter and euill speaker of his brother? What that the princely Prophete seeking and searching who they bee, Psal. 15. that should dwell in the Lordes tabernacle and rest vp­on his holy hill; and be reputed for true members of the Church, there hence excludeth, and thrusteth out all such as with their tongues speake euill, and slaunder their neighbours? What, that our blessed Sauiour Christ, the true expositor of the lawe of God, condemneth slaunder Math. 5. as a parte of murther, for thereby, with our tongues wee slay and murther our brethren: adiudging him worthy hell fire which shalbe found guiltie thereof?

What, that Saint Paul by the same spirite moued, 1. Cor. 6. crieth out to the Church, be not deceaued; for neyther fornicators, nor idolators, nor adulterers, nor wantons, nor buggerers, nor theeues, nor drunkardes, nor raylers, [Page 228] nor backebiters, nor extortioners shall inherite the king­dome of God? What that the same Apostle condem­ning Eph. 4. all the workes of olde Adam in the Saincts, and ex­horting them to put on the new man created after God in holinesse and true righteousnesse, in fine and conclu­sion of his discourse, knitteth and shutteth vp the matter with this admonition: Let all bitternesse, and anger, and wrath, and enuie, & euill speaking be put away from you, with all maliciousnesse? What that Saint Peter singeth 1. Pet. 3. the same song to the Saincts: finally my brethren, be yee all of one mind, one suffer with another; loue as brethren; be mercifull, be courteous: not rendring euill for euill, nor rebuke for rebuke; but contrariwise blesse, knowing that you are called thereunto, euen to be heyres of the blessing? doe not these and infinite the like, condemne all backbiting, euill speaking, slaundering one of another; which ought to be wholy abādoned and abolished from the saints of God?

Wherfore, whether it be openly & to the faces of mē done; as reprochfull & taunting speaches, or whether it be priuily & secretly done; as backbiting & slaunder; tending to the diffamation, discredite, and hurting of his name of whō men speake, it is generally & indifferently condēned.

The originall of this euill is from satan, & the peti­gree of euill speach is to be fetched & deriued frō the de­uill; the great dragon, the old serpent. For which cause as Reuel. 12. by the way of prerogatiue aboue all other, he is called the slaunderer, the backbiter, the false accuser of the brethren before God. whose labour and studie, whose ende­uour & trauell is, to raise vp lies, false accusations, euil reports of the saints of God, and therefore is called by a name agreable thereunto, Diabolus; a slaunderer, an ac­cuser. This father and patrone of all euill speach, spared Gen. 3. not God himselfe, but spake euill of him to Adam and E­uah in paradise: hath God, saith he, said you shal die? nay but you shall not die: for God knoweth that at what time you eate, your eyes shalbe opened, and yee shalbe as Gods, knowing good and euill. Thus he sought to haue [Page] falsified the truth of God; thus he brought vp an euill reporte of God himselfe; as inuying the state of Adam; thus he shronke not, ne sticked to speake euil of God, who Psal. 31. Psal. 145. is the God of truth, and in whom there is no vnrighte­ousnesse at all: who is faithfull in all his sayings, and ho­ly in all his workes; as the Scripture teacheth.

This enemie of God and man, with like malice set Iob 1. vpon holy Iob, the righteous person; accusing him as a temporizer, and seruer of time; a counterfait and hypo­crite in hearte, and such a one, as serued God for profite onely. Wherefore of him thus speaketh satan to God: what doth Iob serue thee for naught? haste thou not hem­med and hedged him in on euery side? haste thou not blessed the workes of his handes? and his substaunce is increased in the lande? but stretch out thine hande, and touch all that he hath, and he will blaspheme thee to thy face: thus he sought to bring Iob into dislike and disfa­uour with God: thus hee brought vp an euill reporte of the most holy patriarke: thus he accused him of hypocri­sie, who serued the Lorde vnfainedly from his heart: thus he impeached his credite, like whom there was none vpō the earth; a iust man and vpright, fearing God, & eschew­ing euill.

This is he that begitteth all slaunderous & reproch­full persons; all euill speakers and backbiters of their bre­thren: he it is who rayseth these motions in our heartes, and bloweth the flame of these affections in the mindes of the wicked, in whose steps who so treadeth, whose ex­ample who so followeth: whose practise who so expres­seth, whose suggestion, who so obeyeth, therein may not be reputed as the seruant of Christ, but the slaue of satan; not the childe of God, but the sonne of the deuill; not the heire of life, but the firebrande of hell; there to suf­fer torments with their ghostly father, the slaunderer of the brethren for euer: vnlesse they heartely repent them­selues of the sinne, and leaue the iniquitie wherunto they are giuen.

This is that poison of Aspis the venemous serpent, Psal. 140. [Page 229] which lieth and lurketh vnder the lippes of the reproch­full slaunderer: this is that deadly poison, wherewith the Apostle saith the tongues of men are infected: these are Iames 3. those biting and cruell beastes, who slay many with the venim of their lippes; of whom Diogenes the philosopher Diogenes. speaketh; who being demanded what beasts did bite most daungerously: answered of tame beastes the flatterer; of wild beastes, the slaunderer biteth soorest. These wound and slay at hande, and farre of, at home and abroad, the quicke & the dead: these spare neither prince nor people; neither priest nor prelate: neither friend nor foe, rich nor poore: base nor honorable; man nor woman, one nor an­other; these destroy whole houses and families: as Doeg 1. Kings 22. by his slaunder caused the familie of the priestes at Nob to be destroyed. Haman his slaunder caused sentence of con­demnation Hester 3. to goe out against the whole familie of the Ecclus. 28. Iewes: these haue destroied such as haue bene at peace a­mong themselues. Therfore Sirach exhorteth men to ab­horre the slaunderer and double tongued, for as much as such haue destroied many that were at peace and vnitie a­mong themselues. This hath disquieted many, and driuen them from nation to nation, cast downe strong cities, and ouer throwen the houses of mighty men: and brought downe the strength of mighty people & bene the decay of many nations: this is that setteth princes at variance, and armed mighty men one against another: for the fro­ward person soweth strife, and a tale bearer maketh diui­sion Prou. 16. among Princes, saith Salomon. See more 3. chapt. James v. 8.

How great then is the sinne, which God condem­neth; Dauid excludeth from the tabernacle of God: our Sauiour counteth for cruell murther: Saint Paul shut­teth out from the presence of God & in his kingdome: S. Peter reproueth, and which worketh so great euill to the children of men?

The common causes for which men speake euill Causes of euil speach. one of another, are chiefly these. 1. Men slaunder & speake euill, thereby to be reue [...]ned of [...]uch as eyther haue done [Page] them hurte, or else are thought to haue done them iniu­rie. Thus men and women, not able with violence to make their parte a good, vse their slaunderous tongues as instruments and weapons of their reuenge: thus the desire of reuenge which burneth & boileth in our breasts, stirreth vs vp to speake euil, and to slander those on whom wee would be auenged. Here hence it is that hauing su­stained iniurie at the handes of men, and otherwise not able to be reuenged: wee to reuenge our quarrels, and repay the iniurie, giue ouer our tongues to reuile, to slaunder, misreporte, backbite and speake euil of them, by whome the iniuries are done and committed: and how commonly this cause moueth vs hereunto, our selues are better then all witnesses; and dayly experience shew­eth more plainely, then that wee ought in any wise to doubte thereof.

2. As desire to be auenged pricketh men forward to this mischiefe, so also desire of gaine moueth men there­vnto: for we see sometimes, that the bringing of others by slaunder into contempt, may breed our cōmoditie; where­with all we moued, giue ouer our tongues as weapons & instruments of slaunder: and this thing maketh men not only to speake euil of others, before priuate persons, but also in the presence of princes. Doeg might seeme to haue 1. Kings 22. respected this matter in his slaunderous accusation of Da­uid, and Achimclech with the Priestes of Nob, to Saul the king: from whom he expected not onely greate fauour, but great profit also at the kings hands, by this accusatiō But without peraduenture, Siba the seruaunt of Mephibo­secke 2. Kings 16. had regard in his slaunder to his gaine and commo­ditie; when he tolde Dauid the king, that Mephiboseck the son of Ionathan, in Dauids persequutiō by Absolon his son, had said, that that day the house of Israel would restore to him the kingdome of his father. This cause moued Ptolo­meus 1. Machab. 11. chap. the king of Egipt to forge and frame a foolish accu­sation to Demetrius, against Alexander, that he sought his death & would haue slain him; that thus by bringing him into discredite, he might the better inuade his kingdom; [Page 230] the desire wherof, moued him to slaunder: being the one­ly thing he aimed at, shotte at, and looked vnto, as the thing sheweth.

In Princes courtes nothing is more cōmon, or cu­stomable, then for men (cleer from false surmised crimes, and voide of all deserued spotte of false suspicion) to be assailed and assaulted, with reproachfull slaunder of the wicked: wherein they seeke neither the glorie of god, nei­ther the peace of their countrey, neither the welfare of Princes, neither the happie estate of Commonwealthes: but onely their owne priuate profitte and commoditie, which they endeuour to enlarge & increase, by the dis­crediting, diffaming, backbiting, and slaundering of o­thers.

Neither is this true in great personages, in Princes, and Peeres of Common-wealthes, before whom the in­nocent, oftentimes for gaine, are accused of the wic­ked; but also in our priuate and ciuile life, it is a practise moste generall, for our owne gaine, priuate lucre and commoditie, to accuse, condemne, speake euill of other men, and to slaunder one another.

3 Neither for these causes onely doe we speake euil of our brethren; but also, stirred vp by enuie, for the gra­ces and benefites of God, poured in plentifull maner vp­on our neighbours wherat we being moued through en­uie, we speake euil of them, as vnworthie those graces and benefites receaued: and therfore it commeth oftentimes to passe, that the wicked moued with enuie, for the bles­sings of God vpon his children, speake euil of them. Whē the malicious and malignant people of this worlde, see the Saints of GOD to flourish in vertue, to increase in grace, to excell in faith, to be zealous in religion, con­stant in profession, of good hope in all afflictions, aduan­ced to honour, enriched with worldly wealth, or any such way, either inwardly, or outwardly blessed by God: they enuying them for the same, slaunder them, taunte them, and speake euill of them in most wicked and vngod­ly manner.

The princes of the prouinces of Babilon seeing the vertue, honour and glorie, of Daniel, whereunto hee was aduanced by God, through Darius the King of Babi­lon; enuying his state: forged and framed an accusation Dan. 6. against him to Darius, whereby he was adiudged to the denne of Lions. when the obstinate and rebellious Iewes, saw the zeale, boldnes, constancie, and courage of the Ierem. 18. holy prophet, who would not be feared with the faces of men, from exequting his charge: then they through mere malice and enuie, slaundered the prophet, and deuised against him, and smit him with their bitter and backbitimg tonges. The scribes and Pharisies, through enuy of the graces of God in our blessed Sauiour Christ, Mat. 12. John. 8. raised vp many false accusations and vttered many slaun­derous speaches against his royall person, as the holy go­spell witnesseth. Herewith were the Iewes stirred vp a­gainst Actes 6 Steuen, whose spirite they not able to withstande and resist, they raised false accusations, and suborned false witnesses, in forged manner, slaunderously to accuse him; as one that had spoken euill of Moses, and God. The same cause pricked them forward in like maner, to speak Acts 13. against the doctrine of Saint Paul, and to raile against his person: through malice and enuie conceaued against him. To cōclude, there is nothing more cōmon in the life of man, then for such as are indued, either with inwarde graces of the spirite, or outward benefites by the hande of God, for the malice and hatred wherewith men followe and pursue them, to be euill spoaken of, and slaunde­red.

4 Finallie, & that which properly concerneth this place, our euill speaking proceedeth of pride: and there­fore, as a mischiefe and effect of pride, it is here condem­ned. The pride which of our selues we haue conceaued, maketh vs to mislike whatsoeuer is not according to our pleasures, and mislike moueth vs to speake euill of other men, who walke not, liue not, doe not all thinges to our liking. For as the Ape and Rauen thinke their owne young ones fairest, and best fauoured: yet is there not a [Page 231] more deformed thing among beastes, then the Ape: nei­ther a fouler among the birdes, then the young Rauen: So men like their owne doings, be they neuer so bad, and condemne all others in comparison of themselues. The Isai 65. Iewes (through pride of their owne heartes,) contemned the Gentiles, and spoke euill of them: Stand aparte (say Luke 18. they) to the Gentiles, for I am worthier then thou. The proud conceite of his owne righteousnesse, which the proud Pharisie had conceaued, made him to contemne the poore Publican, and to speak euill of him, euen to the face, and in the presence of God, in the Temple; I thanke thee (O God) that I am not as other mē; extortioners, vn­iust, adulterers, or euen as this Publicane. The proud and wicked men of the world, seeing that the Saintes woulde not runne the same excesse of riot with them, and liue as pleased them: therefore saith Saint Peter, they speake euil 1. Pet. 4 of them.

Our Apostle here making pride the cause of this e­uill, and insinuating, that the proud and arrogant persons of the world, will proudely condemne, and slanderous­ly speake of all those, who liue not after their pleasures: condemneth it as the effect of pride: neither is there, fi­nally, any thing that more moueth men to speak euil one of another, then pride doeth: So that the proud person hardly euer speaketh well of any, but that he only may be in estimation, account, and credite, he speaketh e­uill of al others.

These and the like causes may be alleadged of this e­uil, and mischiefe, which S. Iames worthely condemneth; Speake not euill one of another, brethren. How men speak euil.

This mischiefe is manifolde: and sundrie waies are men saide to speake euill one of another.

1 When men misreport of vs, and charge vs with that which is not true, then speake they euil of vs. In this kinde was Dauid euil spoaken of, as in the Psalme he witnesseth; Cruell witnesses rose vp against me; they asked me things Psal. 35. I knew not: they charged him with things vntrue, to bring him into disgrace, discredite, and disfauour with men.

Thus Doeg the Edomite, (the chiefe of Sauls Heard­men) spoke euill of Dauid, and Achimelech the Priest of Nob, affirming that they tooke councell together against 1. Kings 22. the king: I saw the sonne of Ishai, when he came to Nob, to Achimelech, the sonne of Ahitub, who asked councell of the Lord for him. Such euill speaches were they, of those flattering Parasites, and backbiting Sicophants, who fals­lie infourmed Saul, that Dauid intended mischiefe against him. In this kinde proud Hamon spoke euill against Mar­docheus, 1. Kings 24 Hester 3 and the people of the Iewes, who charged them with thinges vntrue, in bringing vp euill and false re­ports of them: There is a people (saith he) scattered and dispersed among the people, in all the Prouinces of thy kingdome: whose lawes are diuers to all lawes, & obserue not the lawes of the king. In the seruice (indeede) of their God, they obeyed not; but in ciuill things, they were obe­dient vnto the lawes of Assuerus, and therfore were char­ged falsly with disloyaltie, & rebellion against the lawes of the king.

Thus we speake euill one of another, when to defame and discredite one another, we forge, we faine, we frame and deuise false things against our brethren, to bring thē into hatred, that we only might be accounted of.

Wherein wee play the partes of malicious persons, who bedaube and bedashe with dirte, the faces of other folke, that we might seeme the fairer: and soyle, slurrie, & file the garmentes of our neighboures, that ours might seeme the gayer and gallanter. Thus by false reports, and slaunderous speeches: thus by reproachfull contumelie, and backbiting, men defile the name, fame, and credit of men, and impeach their estimation, that themselues may appeare and seeme the wiser, iuster, honester, & worthier in all things. And thus by reporting false thinges of our brethren, to discredite them, we speake euill of them.

2 Neither thus onely speake men euill one of ano­ther, but also when they amplifie, exaggerate, aggrauate, and make the infirmities and faults of men farre greater, by their reports, then indeede they be, to make them o­dious [Page 232] in the sight of men: as when our neighbour is something choloricke and hastie; to report him to bee so madde, furious, and headstrong, that none can abide it. If a man onely salute a woman by the way, to say, hee talked with her of adulterie. If our btother smite in anger, to say, he would haue slaine and murthered. When by our re­port, we make the infirmities of men greater, and farre more hainous then they be indeede: this is euill spea­king, and worthely to be condemned. And it is vsuall a­mong men now, to discredite, and make other folke odi­ous in the sight and hearing of others, to amplifie their faultes, and make them farre greater then they are in­deede: this is also slaunder, this is euill speach against our neighbour. Thus doe eloquent Sycophants: thus doe re­thoricall slaunderers: thus doe backebiting whisperers: thus doe false accusers of their neighbours, who make e­uery thing worse then it is in deede: and by reporting, in­crease their crimes: this ought also to be auoyded of the Saints of God, who ought not (so much as in this wise) to speake euill of their brethren.

3 Besides this, men speake euill of their breathren, when they blase abroade the secrete sinnes and infirmi­ties of their brethren, when they shoulde haue couered them in loue, onely to discredite, and defame the offen­ders. Salomon making the detecting and reuealing of the Pro. 11. 20. c. v. 1▪ secreate sinnes of their brethren, a parte and branch of euill speach and slaunder, saith, that hee that goeth about as a slanderer, discouereth a secrete: but hee that is of a faithfull heart, concealeth a matter. Wherence it appea­reth, that to detect, open, and make knowen the secrete sinnes of our brethren, (which in loue wee should couer) is the point of a backbiter, and slaunderer, and one that speaketh euill of his neighbour, to discouer secret sinnes, when he needeth not: to publish priuie infirmities, when he should hide them through loue: to blaze abroade the vnknowen offences of men, when he is not thereunto in any wise enforced, and that to the ende hee may thereby diffame them, and discredite them among men: What els,

4 Againe, men sinne by speaking euill of their bre­thren, when they depraue the good deedes, and well do­ings of them, when they extenuate and make lesse, then in deede they be, the good qualities in men, or call their vertues by the names of the vices neer thereunto. In this manner, men sinne when of the good deedes of men they say, they were done to euil end, vpon euill intent, by vnlawfull meanes, not in sinceritie, and loue to vertue, but in colourable manner, and in fraudulent and deceitfull hypocrisie.

Thus did Sathan by deprauing the seruice of God in Job, speake euill of him to God: when he saide, that Iob serued God for gaine, not sincerly. Thus the discōtented 1. Iob. Momy of the world, and finders of faults with euery thing which them sealues do not, speake euill, who ca­lumniate and depraue euery thing, be it neuer so wel don of vs. If there be any thing done well to the countrie and common wealth, they depraue it, and say, it was done not for loue of countrie, but for praises: and fauour of the people: if any exployte be done in ware, they say it was not for loue to peace, but for desire of renowne among men: if when men labour faithfully in the Church, men say, it is for their owne glorie, and not for the glorie of God: if when men be deuoute, we should say, it is for a fashion, not in sinceritie: when men call the valiant man bolde, the iust, rigorous & seuere: the prudent craftie: the wary suttle: the liberal nottuous and prodigal: he that speaketh in defence of right, inprudente and licentious: Hee that calleth the sparie, miserable; or the temperate, wretched; the peaceable, doltish; or the patient cowardly; slaundereth in like manner.

Not thus only, but also when men excel in learning, be singulare for vertue, renowmed for faith, or any such gifte and grace of Gods spirites. To deminish and ex­tenuate these things and make them by our enuious re­portes, far lesse then in deede they are: what is this then but euil speache here condemned? wherefore as to exag­gerate and amplifie the vices, so to extenuate the ver­tues [Page 233] and good gifts in the Saints, is slaunder, and euill speach also.

5 Moreouer men speake euill, though they speake that which is true, touching the sinnes and infirmities of their brethren: when they speake those things not for loue of the truth, but for the slaundering of the person, which hath offended. Fot as that Iudge, which pro­nounceth sentence of iudgement and condemnation a­gaynst Basil reg [...]l [...] Monacho. cap. 33. a malefactour: yet not for loue of iustice, but for an olde grudge agaynst the man, is therein no iust iudge, but a murtherer before God: albeit he do that which ius­tice prescribeth, and requireth also: euen so when men report euen true things of their brethrē, not for hatred of the sinne, and loue they beare to the truth: but for the malice they haue to the men, and to the ende thereby they may discredite them: are not therein to be coun­ted tellers of a trueth, but rather bitter backebiters, slaunderers, and euill speakers, though they report no more then is true, because they doe it not for the loue of the trueth, but to the slaunder and defaming of the per­sons of their brethren.

6 Finally, this euill is committed, vvhen in the pride of our heartes vvee vvoulde haue all men liue according to our pleasure and will: which when they doe not, wee arrogantly condemne them: we slaun­derously reporte of them: wee maliciously censure them: wee rashly iudge them: in which sense, and of which kinde our Apostle chiefly here speaketh. To con­demne those vvhich daunce not after our Pype: to speake euill of such as will not bee ledde at our plea­sures, to reporte otherwise then vvell of such as will not liue, and doe in all thinges as vvee vvoulde haue them: this is the mischiefe of pride by the Apostle principally intended, and spoken agaynst in this part of Scripture.

This mischiefe hath beene in all times: and men there haue bene alwayes, who through the pride of their hearts, woulde haue brought the whole worlde to liue [Page] at their pleasure: and to come to their call and lure, in the which their conceiued imagination, if any resisted, withstoode, and refused: they censured, they iudged, they spoke euill of, and condemned them.

Were there not (thinke you) in the time of the pro­phets, men puffed vp with this pride of spirite, who con­demned arrogantly, censured foolishly: slaundered wrong­fully the holy Prophets and people of God, for that they would not liue after their pleasures? Did not the proude Mat. 9. 12. 15. &c. Scribes, Pharisies, Priests, and Princes of the people, condemne and speake euill of Christ and his Disciples, because they woulde not bee in all things conformable vnto them? Did not the wicked in the dayes of Saint Peter, speake euill of the Saintes, and the elect seruants of God, because they woulde not liue according to 1. Peter. 4. their line and rule: and run on with them, the same race of riot? Are their heartes otherwise affected, and not rather swelled and blowen vp with like pride, who cha­lenge to themselues wisedome, zeale, godlinesse, aboue their brethren: and both in the common wealth, and in the church of Christ, would haue all things done, said, and ordered at their pleasure, and speake euill of all men, that doe not there after? Are there not many of our owne coates and callings, the Ministers of Christ Iesus, who because they can not haue all men to bee as themselues are, and thinges in the Church at their plea­sures ordered: and all things done as they woulde haue them: speake euill of them which excell in authoritie? Priuily refourme, and talke with the Parishioners a­gaynst their Pastours, Not subiect to the lawe of their imagination? VVich vncharitablie, vnchristianly, vn­brotherly, nay Iudasly betray their brethren: and bring by their libels spredde abroade, the good names of such their fellowe Ministers, as neuer haue beene de­tected of anie notorious crime, into question, and by their slaunderous and malicious speaches, haue greatly diminished their credites, empeached their estimation, wherein before they haue beene: and bring them into [Page 234] contempt with men? Is not this the mischiefe of pride, which maketh them to condemne and speake euill of eue­rie thing and person, whosoeuer pleaseth not them, and is not according to their mindes?

VVherefore let mee exhort all such in the feare of God: to examine their owne affections, to enter into the closet of their owne thoughts, to cast downe their pre­sumptuous and peremptorie iudgements: to leaue the stealing away of the hearts of the people from their or­dinarie Pastours, by mislyking of their lawfull and tol­lerable doings: and let me in the bowels of Iesus Christ beseech them, and by the mercies of God entreate them: that when things are not to their mindes: yea, if there be blemishes, spottes and wrinckles in the face of the Church, (as there shal be to the ende): that with paci­ence they woulde beare them, as becommeth Saintes: with prayer they would seeke to redresse them: that they speake not euill against such as in opinions varie from them: that they powre not out the poyson, venome and rancour of their hearts, by condemning their brethren: that they teare not in sunder, the vnseamed coate of Ie­sus Christ by their bitter contending, vvith backbiting and discrediting of their fellowe labourers, and worke fellowes in the Lordes haruest: but that they take sin­gular heede, and haue speciall care to abandon and abolish this mischiefe of pride, and to holde fast this ex­hortation of the Apostle: Speake not euil one of another brethren.

Reasons of the precept. 1 And this euill hee disswadeth, by foure reasons, 1 From the violating of Gods lawe: which is broken and violated of vs, when in the pride of our minde we con­demne and speake euill of our brethren: thereof Saint James speaketh in this wise: hee that speaketh euill of his brother, or condemneth his brother, speaketh euill of the lawe, and condemneth the law. Thus when we speake euill of our brethren and condemne them, because they walke not after our willes, neither liue according to our pleasures: we are not onely iniurious to our brethren, [Page] but we are iniurious to the law of God, wherof we speake euill, and which wee condemne in speaking euill, and condemning our brethren: to speake euill of the law, and to condemne it, is a great sinne, and great euil. Therefore, must wee not speake euill or condemne our brethren: because thereby the lawe is euill spoken of, and condem­ned by vs.

How doth the law sustaine iniurie, in thus iniury­ing How speake we euil of the lawe, when we speake euil of the brethren. of our brethren? howe is it violated, howe is it euill spoken of, and condemned, when our brethren are euill spoken of and condemned by vs?

Gods lawe teacheth vs not to condemne, not to speake euil of the brethren. When notwithstanding this lawe, we doe and will speake euill and condemne our brethren: then wee speake euill of the lawe, and con­demne it in effect: because wee will not bee brideled thereby: when wee will not bee restrayned from proude and arrogant condemning, nor withhelde from spea­king euill of our brethren by this lawe of God. When we violate and breake this lawe, and doe contrarie there­vnto, our deedes speake euen as it were of the lawe: that it is not worthie, that it is not good inough to bee the bridle and rule of our life. VVhen this law saith: thou shalt not slaunder or speake euill of thy neighbour: Leuit. 19. Matth. 7. when this lawe sayeth; Iudge not, least you be iudged: condemne not, least you be condemned: and yet we will speake euill of our brethren, and condemne them: do we not say, as it were by deedes, which in this matter speake for vs, that this lawe shal not teach vs: it shal not bridle our tongues: we will not thereby bee restrained? Thus in effect we speake euill of the lawe, and condemne it as vnsufficient, vnperfect, vnworthie to teach vs: thus in our actions, and by our deedes we speake euill of the law, and condemne it, as not wise inough, as not good i­nough, as not circumspect inough: thus wee finde fault with the law, as if it did not wel in forbidding vs to speake euill one of another: and thus in the actions and practise of our liues, we speake euill of the lawe, and condemne it, [Page 235] when wee speake euill of our brethren, and condemne them, which thing the law forbiddeth.

Wherein it fareth with the lawe of God, as it often fareth vvith the positiue lavves of Princes. For when po­sitiue and ciuill lavves and statutes are made by Princes in their common vvealthes, for the gouernment and or­dering of the manners of men: and men infringe, breake, and violate them: neither vvill resour me their man­ners according to the prescript thereof: doe not they thereby shevv, that they like not such lavves: that those lavves are not worthie to be the bridle of their liues: and thus in effect speake euill and condemne them? euen so vvhen Almightie God hath established a lavve: that no man shall speake euill of his brother, nor rashly con­demne him at his pleasure: vvhen obstinately and stub­bornly vve vvithstand this, and vvill not be restrained and brideled from speaking euill of, and condemning our brethren: vvhat doe vve else, but in effect speake euill of it, and condemne it, as not vvorthy to be our teacher and informer? And thus by speaking euill of our brother, and condemning him: vve speake euill of that lavve, and con­demne it, vvhich saith; Thou shalt not speake euill of, or condemne thy brother.

Novv vvho so speaketh euil, and condemneth any lavv, speaketh euill and condemneth him, vvhose lavv it is: proud and vvicked men speaking euill of the lavv of God, and condemning it speake thereby euill of God, and condemne him, by vvhose finger this lavv vvas vvritten: and to finde fault vvith the vvisedome of God, and to speake euill of his eternall spirite, and the vnsearchable councels of his heart: to take vpon vs to controul and correct his lavves, statutes, and ordinances: vvhat intol­lerable impietie: vvhat desperate iniquitie, vvhat singular vngodlinesse vvere it? Hovv great is the vvickednes then of men, vvho by speaking euill of, and condemning their brethren, speake euil of, and condemne the lavv: whereby they speake euill also and condemne God himselfe, by vvhose finger it vvas vvritten? This the Apostle confi­dering, [Page] draweth his argument from the breach of Gods lawe, and the iniurie thereunto done, when we speake e­uill of the brethren, and dissuadeth vs there from, by this argument; in speaking euil of the brethren and condem­ning them, we speake euill of the lawe and condemne it; therefore must we not speake euill of the brethren; for he that speaketh euill of his brother, and he that condem­neth his brother, speaketh euill of the lawe and condem­neth the lawe. Which reason of the Apostle holdeth not onely in this perticular, whereunto it is applied, but it is generally true in the whole lawe of God, and euery parte and member thereof, that when we breake it, eyther in whole, or in parte, thereby we speake euill and condemne it, eyther in whole or in parte likewise. 1. When the law therefore saith: Thou shalt haue no other God but one; notwithstanding, to make many Gods, as the idols of the Heathen: the workes of our owne hands, the righteousnes which our selues haue wrought: the Saints in heauen, as many we do: to make our gold our God, as the couetous; to make our bellies our Gods, as the Epicures: to make our backes our Gods, as prowde persons doe; this is to speake euill of the lawe and condemne it. 2. When the lawe saith: Thou shalt not make to thy selfe any grauen image, of any likenes whatsoeuer to worship it: notwith­standing to make the image of the father, sonne, or holy ghost, to expresse the diuine maiestie, & thereby to wor­ship God; to make the image of Marie, Peter, John, Iames, Paul, or any other man or woman, & in our temples to e­rect them, & do worship vnto them, is to speak euill of the law & to condemne it. 3. When the law saith: Thou shalt not take the name of the Lord thy God in vaine; not­withstanding this, to name God vnreuerently; to professe him coūterfetly; to cal vpon him deceitfully, to sweare by him falsly, or vainely, is to speake euill of the lawe and to condemne it. 4. When the law saith: Remember to keepe holy the Saboth day; yet not regarding that law, to pro­fane the Lordes day, in banquetting, in surfetting: in di­cing, in dauncing, in enterluding, in play following, in [Page 236] bearbaiting, & bulbaiting, in going & gadding abroad, in sleeping, in idlenesse, in other lewdenesse or loosenes whatsoeuer: what is this but to speake euill of the lawe and condemne it? 5. When the lawe saith: Honour thy father and mother; notwithstanding this, to denie dutie to our parents, in not reuerencing them as becōmeth vs: is not relieuing them in extreame age & pouertie: to be disobedient to the fathers of our countries, princes and magistrates: to neglect our spirituall fathers, our mini­sters and pastours, which begitte vs daily through the mi­nisterie 1. Cor. 4. Gal. 4. of the gospell: not to giue duetifull seruice to such as are our maisters after the fleshe, and for the time in steede of our parents: not to performe that reuerence to all our elders and betters, as by due belongeth vnto them: is to speake euill of the lawe, and to condemne it. 6. When the law saith: Thou shalt not kill; yet ey­ther in heart by hatred, or in tongue by slaunder, or in hande by violence to murther eyther our selues or others; is it not to speake euill of the lawe, and condemne it? 7. When the lawe saith: Thou shalt not commit adulte­rie: yet to hunte after straunge flesh, in thy heart to de­sire any other besides thy married and lawfull wife, in sight, in shewe, in signe to pretende carnall loosenesse; to ioyne thy selfe vnlawfully by fleshly coniunction to any other, then thy yoke fellow appointed by God: is to speake euill of the lawe, and condemne it. 8. When the lavve saith: Thou shalt not steale; yet, to robbe, to spoile, by sea, by lande, to oppresse by violence, to retayne by force the goods of our brethren, to deceyue by fraude the simple of his right: to picke, to steale, to pilfer, or by any sinister way, to possesse that is not thine owne: what is this but the speaking euill of the lawe, and the con­demning thereof? 9. When the lawe saith: Thou shalte not beare false witnesse against thy neighbour, notwith­standing, to testifie and witnesse a false matter, to lie and speake vntruly of, and to our brethren; to vse disceit or forged cauillation in our tongues, to counterfet, to dislemble, to glose with our lippes, or any like way, here [Page] against to offend, is to speake euill of the lawe, and to condemne it. 10. When the lawe saith: Thou shall not couet; though we abstaine from the outward action, and doing of euill; yet burne inwardly in vnlawfull lust of a­ny thing which is not ours; what is this, but to speake euill of the lawe, and to condemne it? Finally, whatsoeuer the law enioyneth, therein not to be obedient; what is it but in effect, to speake euill of the law, and condemne it? Which we then speake euil of, and condemne, when there­vnto we will not be obedient. Thus then the lawe of God violently brokē, wilfully withstood, voluntarily resisted of men, is euil spoken of & condemned for that they shew in effect, that they mislike it; as not worthy to direct & leade them in the race of their liues; and this is the first reason why we may not speake euil of our brethren, nor condēne them rashly, because thereby we speake euill of the lawe, and condemne it, which teacheth vs not to speake euill of, or condemne our brethren.

A second reason, why we should not speake euill of, [...]. Reason. or condemne the brethren, is drawen frō the duetie of the saints; it is the dutie of Gods children, to do the lawe, not to iudge or condemne it. The law saith, speake not euil of thy brother, neither condemne thy brother; this law must Leuit. 19. Mat. 7. we do, and endeuour to fulfill it in euery point, & not by withstanding it, seeme to cōdemne it, and be iudges of it. Men condemne the law, when they condemne their bre­thren: they iudge the lawe, when they will not be taught thereby, nor reformed; but as iudging it vnworthy to be the rule and line of their life, they withstand it. God hath not appointed vs to iudge his lawe, but rather to doe it, therfore by not speaking euil of the brethren, must we do the law, and not by resisting it, condemne and iudge it.

How men are saide to do the law, See. S. Iames ch. 1. v. 22. The meaning of this place is, that we are ordained to be doers of the lavv, and by God vvilled to labour to fulfill it; therfore it standeth vs vpon thereunto to tende: therein to labour and trauell: and not by arrogantly iudging of our brethren, rashly to iudge of the law.

Men become the iudges of the law, when by obsti­nately transgressing of the law, they seeme superiours and aboue the law, as such as will not be subiect therunto: and not, by doing it, seeme inferiours, as they which will be ruled thereby: then, when we speake euill of our brethren, which the law forbiddeth, in rising vp & resisting against this law, we seeme to be aboue the law, as such as will not be restrained thereby. To iudge the law, & not to do it, is great sinne. Therfore must we rather in not speaking euill Deut. 27. of the law, do it, then in speaking euill thereof, iudge it. Great blessings are promised such as do obserue the law, a great curse likewise is threatened to them which do not keepe it: Moses therefore saith, Cursed is euery one that continueth not in all the wordes of this law to do them. This Apostle pronounceth them blessed which looke in­to Iames 1. 1. Ioh. 2. the perfect lawe of libertie, to do it: Saint Iohn wit­nesseth, that such as do the will of God, shall remaine and abide for euer: and we are called to the doing of the law, vvee ought therefore to do it, that vve may be blessed in our deede, and remayne for euer: and not iudge it, by violating thereof, least vvee taste of the curse vvhich is threatened. When vve speake not euill of our brethren, vvee fulfill the royall lavve: vvhich saith, Loue thy neigh­bour as thy selfe: vvhen vvee speake euill of them and iudge them, because they vvalke not according to our pleasures, vve iudge the lavve, vvhich is farre from our dutie.

The lavv is by God ordained to be the line and le­uell of our life: the guyde of our feete, the gouernour of our pathes: therefore the princely Prophete Dauid Psal. 119. saith: Thy vvorde (ô Lorde) is a lanterne vnto my feete, and a light vnto my pathes: this lavv of God is the touch­stone of our actions, the triall of al our vvorkes: the bal­lance to waigh vvhether they be according to the lavve of equity & iustice: to do this law, not to iudg it, ar we called. For which cause almighty God in his law witnesseth, that Deut. 4 & 6. he had giuen lawes vnto his people to do them. Our Sa­uiour so often requireth the doing of the lawe and worde [Page] of God in the saints: not euery one that saith vnto me Lord Lorde, shall enter into the kingdome of heauen, Mat. 7. but hee that doth the will of my father which is in hea­uen; to the woman which pronounced the wombe bles­sed Luke 10. that bore him, and the pappes that gaue him sucke: He saith, yea rather blessed are they that heare the worde of God and doe it. To his disciples after the washing Iohā. 13. of their feete: blessed are yee if you know these thinges and doe them. Saint James requireth this, and calleth Iames 1. men to the doing of the lawe and worde of God; be yee doers of the lavve not hearers onely. Finally, the Apo­stle in his Reuelation: blessed is he that readeth and hea­reth Reuel. 1. the vvordes of this prophesie, and keepeth those things which are written therein: to this law we must sub­mit our selues, and giue ouer all our actions thereby to be iudged: this law forbiddeth euill speach of the brethren; this forbiddeth proudly to iudge them, arrogantly to cō ­demne them, because they walke not according to our wils: this law must we not resist, but obey; notwithstand but fulfill: this is the dutie of the saints of God: this is the thing, wee are bound vnto: vvherefore if not­withstanding, we speake euill of the brethren, we do not the law, but we iudge it, and so swarue from the dutie of Gods saints and the thing whereunto we are called, which is to be doers, not to become iudges of the lawe of God. And this is the second reason of the Apostle, why we may not speake euill of the brethren: because in so doing we are not doers of the law which dutie requireth, but iud­ges, which becommeth not the saints.

3. A third reason, why men may not proudly con­demne, 3. Reason. & arrogantly iudge their brethren, is drawen frō the vsurping of the office of God & of Christ, men must not proudly arrogate that to themselues, which is proper to God: to giue lawes of their liues vnto men, which if they embrace not at our pleasure, to speake euill of thē & to cōdemne thē therfore, appertaineth not to vs, for there is one only law giuer, which prescribeth rules to vs & to our brethren, how we shall liue, & one iudge which shall [Page 138] iudge both vs and them, if we doe not thereafter: and this law maker and iudge, is not mans fancie, will, pleasure: but God himselfe: so that when we will take vpon vs to prescribe vnto other men, and woulde haue all men liue after our examples and pleasures: Which if they will not, proudly to iudge them, bitterly to speake of them, seuere­ly to censure and condemne them; is to vsurpe the office of God our heauenly father, to arrogate to our selues the thing which apperteineth not vnto vs: therfore ought we not to doe it.

That God is the onely Law geuer and iudge, which is able to saue, and to destroy: and that no man ought to take vpon him to set lawes of life and death to mens con­sciences, and restraine them to their pleasures, it appea­reth. For in the holy mountain, with great feare and ter­ror, with sights and soundes from aboue, almightie God Exod. 19. & 20. deliuered vnto Moses the two tables of the lawe. In the preface whereof, the Lord setteth downe his own name, as the authour thereof; I am the Lorde thy God, which brought thee out of the lande of Egypt, thou shalt haue no other Gods but me. To the obseruing wherof, blessing and life is promised: to the breach thereof, death and cur­sing Deut. 28. & 30. Deut. 27. Leuit. 26. is threatned.