had threatned if they would not be reformed but walke stubbornely against the Lord that hee would scatter them among the Heathen Leuit. 26.33 and will draw out a sword after them and their land shall be waste and their Citties shall bee desolate Againe Deut. 4.27 and the Lord shall scatter you among the people and you shall bee left few in number among the Nations whither the Lord shall bring you And least any should thinke these threatnings to bee vaine and but words let vs see with what horrible examples the Lord hath confirmed them Hoshea raigning ouer the ten Tribes in Samaria they turned from the Lord and committed all abhominations against him wherefore God stirred vp Salmanazar King of Assiria who after three yeares warre tooke Samaria the Metropolis of that Kingdome 2. Reg. 17. spoyled the Countrey carried away all the people into the most cruell captiuity of the Assirians Secondly the other two Tribes namely the Tribe of Iuda and the Tribe of Beniamin 2. Reg. 25. were dispersed Ierusalem being taken with their perfidious King Zedekia by Nabuchadnezzar with their wiues children and other Princes as Ieremy before prophecied Ierem. 27. then was the Citty ouerthrown the Temple consumed with fire and they that escaped the sword famine fire and pestilence as flockes of Cattell were driuen away into the miserable captiuity of the Chaldaeans Thirdly the Reliques of the Israelites were oppressed and dispersed now by the King of Syria now by the King of Egypt sometimes with ciuill warres among themselues so that wretched Iudaea standing in the midst and addicted sometimes to this side sometimes to that was trodden downe of both and exposed to the direptions of both sides so that many good men not enduring the sight of the prophanation of their Country and holy Things wandred farre and neere Yea some betooke them to the Desart chusing rather to leade their liues with brute beasts then with such kind of men as the History of the Machabees doth testifie and they wandred vp and downe Heb. 11.37 in Sheepes skinnes and in Goates skinnes being destituted afflicted and tormented Heere brethren wee are to obserue two notable Lessons for our instruction First that with all reuerence wee heare and beleeue the word of God that wee may learne thereby to feare the Lord For his word is neuer in vaine nor returneth voide as the Prophet saith Esay 55.10 11 c. Surely as the raine commeth downe and the snow from heauen and returneth not thither but watreth the earth and maketh it to bring forth and bud that it may giue seed to the sower and bread vnto him that eateth So shall my word bee that goeth out of my mouth it shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it And the Lord hath in all ages seuerely punished the contempt of his Word and Messengers 2. Chron. 36.15.16 Therefore the Lord God of their Fathers sent to them by his Messengers rising earely and sending for hee had compassion on his people and on his habitation But they mocked the messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedie Secondly to hate sinne and flie from sinne as from a serpent as the cause of all euils and calamities that are in the world The euils of sinne Sinne blindfoldeth the minde taking away the supernaturall light of Gods grace it defileth and spotteth the conscience as a thing most filthy and vnworthy for a man it accuseth vs guilty before God as iniurious to his Diuine Maiestie it impouerisheth vs spoyling vs of all our spirituall riches it dishonoureth vs making vs odious in the sight of God and of his holy Angels in this life is the cause of sicknesse famine sword pestilence and all euils that may happen to the body and of eternall destruction of body and soule in the life to come To conclude seeing that God is the inexhaust treasurie of all goodnesse and sinne separateth from God it followeth then that sinne bringeth vpon vs incomparable and infinite losse for it depriueth vs of God the infinite good Your sinnes haue diuided betwixt your God and you Esay 59.2 If then ô man thou dost so diligently take heed of temporall losse if thou so carefully keepest thy money and treasure how art thou deceiued through blindnesse of minde how is thine vnderstanding darkened with folly how is thy reason obscured by the deuill If thou fearest not to fall into sinne which depriuest thee of God the fountaine of all happinesse Why makest thou so small account of the God of infinite Maiestie Why fearest thou more to loose one peny then by sinning to bee depriued of thy God and through lying deceiuing swearing c. to be separated from him who is insititly good and who hath power to cast both body and soule into hell and without whom there is no blessednesse Thus for their sinnes was that Nation of the Iewes Gods vengeance pursuing them many times dispersed and persecuted But of this the Apostle hath not respect in this place but of the dispersed Christians which for the name of Christ were scattered abroad and persecuted For many out of all the Tribes which professed Christ after Saint Stephen was stoned Acts 7. flying the rage of the Pharisies were scattered in diuers Countries Actes 8.1 At that time saith the Scripture there was a great persecution against the Church which was at Ierusalem The state of the Church Millitant and they were all scattered abroad except the Apostles And heere brethren againe we are to note the state and condition of the Church militant and of all the faithfull while they are in their exile and pilgrimage in this life trauelling toward their Countrey in the way they are to suffer many crosses troubles persecutions and many iuiuries of the world and the diuell and if wee will arriue at the hauen of happinesse and port of felicity wee must follow our Pilot and Captaine Iesus Christ the same way he went before vs Act. 14.22 For through many tribulations wee must enter into the Kingdome of heauen 2. Tim. 3.12 And all that will liue godly in Iesus Christ must suffer persecution It cannot then bee otherwise but the godly going to heauen-ward must be enforced to suffer diuers troubles Pathemata Mathemata Afflictions are instructions These are the trials of the faithfull by which God exerciseth the faith hope charitie and patience of his children and confirmeth them and therefore in the booke of Wisedome this triall of faith is compared to the triall of gold As gold is tryed in the fire Wisd 3.6 so men are tried in the furnace of affliction And againe 1. Pet. 1.6.7 Through manifold temptations yee are in heauinesse that the triall of your faith being
much more precious then gold that perisheth though it bee tried with fire might bee found vnto your praise and honour and glory at the appearing of Iesus Christ For as by the fire gold is tryed whether it bee pure or no so by the crosse faith whether it be without the drosse of hipocrisie Now the comforts that all the faithfull and chiefly Gods Ministers which for their calling sake are most subiect to all crosses and iniuries of the wicked may gather from hence in all their troubles are First that the cause is not theirs but the Lords Secondly that they come forth to battell being armed not with carnall but with spirituall weapons Thirdly that they haue present with them a King or Captaine vnder whom they fight euen Christ himselfe who hath vanquished the whole Kingdome of darknesse Fourthly that they haue regard to the incorruptible crowne of glory which Christ their chiefe Captaine hath reserued in heauen for them Lastly let them consider that as Saint Augustine saith Afflictions to the faithfull are but as files and hammers to the gold Milles to the wheate or the Ouen to the bread gold by the file and hammer wheat by the mill and loaues by the ouen are brought to their perfection So a true Christian is purified and perfected by crosses and afflictions Aug. de tempore ser 78. This is the high-way to our heauenly Country The last thing in the Epigrapha or Title is the salutation or greeting The third point A certaine forme of salutation hath euer bene vsuall among all Nations Three manner of salutations Plat. in Epist 3. Dionis as both holy and prophane Writers witnesse who haue set downe diuers formes thereof Plato expresseth three that were most in vse among the Grecians as to wish Prosperity to wish Health to wish Ioy. The first was common to the Phylosophers the second to the Physitions the third to the vulgar people The ancient Romanes vsed commonly but one forme of greeting as Salutem optare to wish Health as it is euident by Ciceroes Epistles The most vsuall among the Iewes was to wish Peace The Apostle Saint Paul in euery of his Epistles vseth this forme of greeting Rom. 1.7 1. Cor. 1.3 1. Cor. 1.2 Gal. 1.3 Ephe. 1.2 Phil. 1.2 c. Acts 15.23 Grace bee with you and Peace from God our Father and from the Lord Iesus Christ Saint Peter vseth the same forme Saint Iude wisheth Mercy peace and loue to be multiplied The first generall Councell held at Ierusalem vseth the same manner of salutation as this our Apostle Saint Iames doth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Reioyce laetari bono animo esse to bee of good cheere or comfort howsoeuer the externall affaires of this world fall out Hee wisheth them all health and happinesse which may happen to strangers and Pilgrimes in this life both of body and soule He wisheth them a true and constant faith wherby they may acknowledge God He wisheth them a stedfast hope whereby they may cleaue to Gods promises in Iesus Christ He wisheth them true charitie whereby they may loue God with all their heart with all their soule and with all their minde He wisheth them patience in aduersity moderation in prosperity eternall saluation with perfect glorification both of body and soule Obseru 1 Heere obserue that the Apostle wisheth not vnto them the honours of this world great riches or liberty which yet they might seeme to want but spirituall good things that they may lead their liues acceptable vnto God that they may be at last truely happy and blessed for cuermore Math. 6.33 Seeke first saith Christ the Kingdome of heauen For what shall it profite a man though he should winne the whole world Mat. 16.26 if hee loose his owne soule So the Apostle Iohn inspired with the same Spirit wisheth to the Elect Lady 2. John 3. and her children aboue all things Grace mercy and peace from God our Father and from the Lord Iesus Christ And Saint Iohn vnto the seuen Churches wisheth Grace and peace from him which is Apoc. 1.4 which was and which is to come He wisheth not vnto them these false fading and corruptible goods which are common to the good and bad to the iust and vniust indifferently and which doe perish with vs but the gifts of the Spirit which can neither bee giuen nor taken away of men Obseru 2 Here againe let vs consider with what care and dilligence the first Pastors of the Church performed their office of Preaching and teaching the people when they not onely fed the present with their wholesome word of exhortation examples and doctrine but also laboured to draw the absent dispersed and future age to all piety with their holy Writings They watched ouer the Flock of Christ as they that were to giue account for their soules They knew well the word of the Lord to bee stable and sure Their bloud will I require at thine hands Ezech. 3.18 This care also had all Gods seruants in the succeeding ages as Clemens Alex. Iustinianus Tertullianus Cyprianus c. a president for all true Pastors to haue before their eyes Obseru 3 Againe heere is laid before our eyes the sweete mercy and goodnesse of God towards the exiles and dispersed Christians when he raised vp godly and faithfull Pastors to comfort them and further their saluation The Apostles after His Passion being scattered abroad by sundry apparitions hee comforted them Can a woman forget her child Esa 49.15 and not haue compassion on the sonne of her wombe though she should forget yet will I not forget thee saith the Lord. So Dauid in his exiles in the wildernesse and warres and in his greatest temptations this louing Lord neuer forsooke him but with his comforts alwaies accompanied him The Vse Let not the godly therefore in their sorrow and aduersities despaire let none distrust Gods fatherly care towards them Blessed is the man that maketh the Lord his trust Psal 40.4 and regardeth not the proud nor such as turne after lies Obseru 4 Lastly here wee learne that the duty of kind greetings and salutations is Apostolicall and a worke of charitie whereby as members of one body we wish well one to another This duty of euery true Christian is not to be reiected or proudly to be disdained as all holy and Apostolicall men the Saints of God by their owne examples haue taught vs Yea Christ himselfe most louingly saluted his Disciples Math. 28.9 Luk. 24.36 Ioh. 20.26 The Vse and the women being in distresse God saue you Peace be vnto you Here are reproued the proud Stoicall sullen Sectaries of our time who being puffed vp with selfe-conceite of their owne worthinesse disdaine to afford so much as salutations to any they meete which dissent from them in some opinions concerning their humorous fancies rightly resembling the old Donatists or Anabaptists of this age plainely shewing heereby how far
in affliction but as oftensoeuer we are assaulted with temptations so often to shew our selues patient and ioyfull For the Crowne is not giuen before the end of the combat Be thou faithfull vnto the death Reu. 2.10 and I will giue thee the Crowne of life Our life cannot be without sinne Aug. sup ps 60. vita nostra non potest esse sine peccato sine tentatione quia profectus noster per tentationem fit c. nor temptation for our profit and increase in godlines is through temptations saith Aug. And his reason followeth for neither doth a mā wel know himselfe except he bee tempted neither can he bee crowned except hee ouercome neither can hee ouercome except he fight neither can he fight except he haue an enemy and temptations to encounter with So farre S. Aug. Seuenthly these afflictions are also diuers and that in three respects First in regard of the diuers instruments which God vseth in inflicting them for sometimes hee vseth the deuill sometime wicked men he vseth as meanes sometime other creatures Secondly they are diuers in regard of the temptations themselues which are diuers and man if old therefore the Prophet saith Psa 34.18 Great are the troubles of the righteous but the Lord deliuereth him out of all as famine banishment hatred slander infamy pouerty c. Thirdly they are diuers in regard of the ends for which they are inflicted which are also diuers sometimes wee are afflicted that wee may be humbled and the pride of our hearts abated sometime to the end wee may not fixe our loue vpon the world sometime to make vs more zealous in good workes sometimes that partaking with Christ in his sufferings Rom. 8.17 Wee may also bee glorified with him VER 3. Knowing that the trying of your faith bringeth forth patience THE Apostle not ignorant that it seemeth a hard thing to carnall men to reioyce in the afflictions of this world by an elegant gradation he reciteth certaine vtilities and profites that commeth of them as reasons why the children of God should be comforted in afflictions considering the fruits that come thereby The first is that by them our faith is tryed They bring forth and exercise our patience They make men entire and perfect Obseru 1 For the first that afflictions make manifest triall and proofe of our faith the Scripture aboundantly maketh mention God doth many waies proue and examine the faith of his children not that he is ignorant what it is but that wee knowing our owne weakenesse should alwaies flie vnto him and say Luk. 17.5 Domine adauge nobis fidem Lord increase our faith Genes 12. He proued the faith of Abraham when hee commanded him to depart from his Country and acquaintance Genes 22. Hee tempted him also when he commanded him to sacrifice his deere and onely sonne Isaac in whom onely was the hope of the promise By many peregrinations and troubles hee proued the Israelites by the space of forty yearcs in the Desatt Againe Deut. 8. hee proued them by suffering many false Prophets to arise and seduce the people which was onely for their tryall as Moses witnesseth Deut. 13.3 The Lord your God proueth you to know whether you loue the Lord your God with all your heart and with all your soule Hee proued also the Apostle Philip Ioh. 6.5.6 when hee said Whence shall we buy bread that these may eate and this he said to proue him for hee himselfe knew what hee would do and of all the godly it is said Wis 3.5.6 They are punished but in few things yet in many things shall they bee well rewarded for God proueth them and findeth them meet for himselfe hee tryeth them as the gold in the furnace and receiueth them as a perfect fruit-offering Tribulation therefore may be compared to the hearbe Cheledonie Greg. with the iuyce whereof Plinie as Pliny writeth the Swallowes purge and cleare their sight from dust and dung that maketh them dimme So saith Gregory oculos quos culpa claudit poena aperit The eyes which sinne shutteth the punishment for the same openeth A Simile It is like vnto the roote of the Vine or Oliue tree which though the radicall humour of the roote thereof be bitter yet through the influence of the Sunne and heat it is so digested that it becommeth sweete in the branches and yeeldeth most pleasant fruite So the bitternesse of tribulation through the benefite of GODS grace causeth the sweetnesse of consolation In the multitude of the sorrowes af my heart Psal 94 16 thy comforts haue refreshed my soule Tribulation may bee likened vnto the Tree called Rhamnus whose roote leaues Rhamnus and branches though as Physitians say bee exceeding bitter yet are they very medicinable for the seed thereof purgeth the body of all grosse humours and the iuice cleareth the sight So afflictions Simile though they seeme bitter to flesh and bloud yet they are very medicinable and healthfull to the soule they purge out the noysome humour of sinne and cleere the eyes of our minde which prosperity blindeth that wee may truely know our selues and see our owne corruption and horrible filthinesse and become henceforth more wary and carefull how wee offend or displease our louing and good GOD and flye vnto him in all our miseries Aug. sup ps Flagellum tribulationis excitat torpentem humiliat superbientem purgat poenitentem coronat innocentem The scourge of tribulation stirreth vp the drousie humbleth the proud purgeth the penitent and crowneth the innocent Obseru 2 Secondly we are here to obserue that God doth proue and try our faith not that hee might make it knowne vnto himselfe what it is for hee knoweth the secrets of the heart he searcheth the reines and knoweth all things before they are done but first that our faith may become more pure and perfect euen as gold out of the furnace Secondly that we might the better know our selues that is that wee might more cleerely see our owne weaknesse and frailnesse which without the helpe of his grace we are not able to help our selues Thirdly in respect of others that wee might be an example of patience and constancy vnto our neighbours Math. 26. Mar. 14.67 Ioh. 21. So Christ proued the faith of Peter on the Sea at his Passion and after his Resurrection when hee asked him three times whether hee loued him aboue the rest And the Apostle witnesseth that through his persecutions and bands Phil. 1.14 Many of the brethren were boldened and did more frankely speake the word Hence proceeded these confident speeches of the Christians to their tyrants and persecutors Cruciate torquete damnate atterite Tertul. probatio innocentiae nostrae est iniquitas vestra Torment vs rack vs condemne vs breake vs in peeces your iniquity is the triall of our innocency As therefore the Chrysopass Chrysopass Simile or Ethiopian stone shineth in the
presume on this seeing he hath not so much as one day in his power Martialis Non est crede mihi sapientis dicere viuam Sera nimis vita est crastina viue hodie Beleeue me 't is no wise-mans part to say liue here I will Liue well to day to trust is vaine to liue to morrow till Herein we are like vnto Pharaoh which when the whole land was so plagued with frogs Exod. 8. that they filled the fields the streetes the houses and no place was free from them and Moses asked him when he should pray vnto the Lord for him answered To morrow O the madnesse of men which are alwaies deferring their repentance till the morrow till the houre of their death when they see the sword of the wrathfull Iudge drawne ouer their heads on the one side death ready to strike them on the other side their sinnes to accuse them below them hell with open mouth to receiue them the deuill gaping like a roaring Lyon to deuoure them then I say when they haue liued in warre with God all their life long they flie vnto him for mercy and seeke peace this repentance proceedeth rather of a seruile feare then of any loue 2. Mac. 9. like that of wicked Antiochus Sero sapiunt Phryges beware of had I wist Let vs not therefore tempt the Lord by presuming vpon his mercy Againe they tempt God by doubting of his prouidence and goodnesse Exod. 17. as the Israelites did at Raphidim where was no water Of this sort are they which distrusting Gods prouidence for their posterity hoard vp riches by all vnlawfull meanes c. On the other side they tempt God which presuming vpon his prouidence neglect all ordinary meanes in their seuerall Vocations c. For God cannot bee tempted c. Heere is now the first reason why God is not the authour of euill which is taken from the nature of God who is pure perfect and by nature most holy yea holinesse it selfe So that purity and holinesse is a prerogatiue which God hath onely reserued vnto himselfe This the Princely Prophet witnesseth The Lord is righteous in all his waies Psal 145. and holy in all his workes Therefore the Saints of God affirmed Who shall not feare thee ô Lord Reu. 15.4 and glorifie thy name for thou onely art holy and all Nations shall come and worship before thee for thy iudgements are made manifest It is then as impossible for any sparke of vnholinesse or vncleanesse to bee in God as it is for darknesse to be in the midst of light or coldnesse in the midst of fire c. The sixth Sermon IAMES 1.19 c. 19 Wherefore my deere brethren let euery man be swift to heare slow to speake and slow to wrath 20 For the wrath of man doth not accomplish the righteousnesse of God THE Apostle before hauing commended the excellency of the word of God in that it is the word of God the word of Truth and meane of our regeneration he next adioyneth these excellent precepts teaching vs how wee should fruitfully heare the same which consisteth in obseruing these three morall precepts The first concerneth the facility of hearing The second of restraining the tongue The third of moderating of wrath For the first it is manifest that this noble sense of hearing was giuen vs of God that is the power of discerning voices and sounds For hee that created the whole body of man and powred into it a reasonable soule created also this sense so profitable to his glory and necessary to the attaining of eternall life and this is it he saith Exod 4.11 Who hath giuen the mouth to man and who hath made the dumbe and the deafe or him that seeth or the blind Haue not I the Lord Againe Psal 94. Hee that planted the eare shall hee not heare Heereupon Lactantius concludeth Lactan. lib. 3. cap. 9. that the sense of the eare is more necessary to saluation then the sense of the eye for doctrine and wisedome is receiued by the eare onely and not by the eye And the Apostle saith Rom. 10. Luke 11. Iohn 8. Faith commeth by hearing And Blessed are they that heare the word of God and keepe it Hee that is of God heareth Gods word And how should wee vse this excellent sense to the glory of God wee are instructed in the fabrication thereof which expresseth the wonderfull skill of the Creator First they are not Osseae sed cartilaginiae substantiae not of a bony but of a gristely substance which hauing their beginning from the bone called Os temporium The fabrick of the eares out of the Anatomists serueth to extend the holes of the eares that the sound may be the better perceiued and these Cartilagines are hollow dry and hard Hollow that by their concauity they may receiue the aire tortuous or winding least by any suddaine or vehement collision of the aire the tender membranes and organes of hearing should bee hurt and that the sound being temperately receiued should the more delight the sense of hearing Hard that the collision of the aire might bee the more milde and the sound the greater In the like manner first that the inward minde may effectually heare the word of God it must bee made hollow through humilitie Via domini ad cor dirigitur Gre. inhom cum sermo veritatis humilitèr auditur Secondly it must also bee tortuous or winding that the word receiued which is the food of the soule may not lightly passe away but that wee may ruminate and reuolue it as the Virgine Mary of whom it is said that shee kept all these sayings and pondered them in her heart Thirdly the minde must also bee durus siccus hard and dry in retaining of the word of God For a thing that is hard and dry receiueth keepeth better what it receiued then that which is soft and tender And Aristotle saith Arist lib. de sen that Organum auditus est aer The aire is the instrument of hearing Aire the instrumēt of hearing and is contained within the eares and included in the miringa which is a little skinne and that aire must bee firme and still for if it haue his proper motion and sound it perceiueth no externall sound as it appeareth in them which through the motion of such aire feele tinkling or ringing in their eares In like manner wee should receiue this heauenly doctrine into the inward cels of the memory there hold it fast and perseuer therein as our Apostle saith not as forgetfull hearers Iam. 1.25 Iohn 15. but doers of the word And our Sauiour If yee abide in mee and my words abide in you aske what you will and it shall bee done vnto you Againe the sound is brought thus into the eares How the sound is brought into the eares Betweene the bones of the Temples there is a way ad basim cerebri to the ground
Apostle Saint Paul saith Romanes 12.19 Auenge not your selues but giue place vnto wrath for vengeance is mine and I will reuenge saith the Lord. But because it chanceth oftentimes that wee are compelled to answere againe The secōd remedy as when by our silence the angry man is prouoked the more thinking thereby that he is contemned Iohn 19. as was the anger of Pilat against Christ in this case another remedy is to be sought Pro. 25.15 and this is lingua mollis a modest and gentle answere Such was the wisedome of Abigal towards Dauid being angry 1. Sam. 25. For saith Salomon Prou. 15.1 A soft anger putteth away wrath but grieuous words stirre vp anger Thirdly The third remedy to winne an enemy by benefites is a singular kind of remedy prescribed both by wise Salomon and by the blessed Apostle If hee that hateth thee bee hungry giue him bread Pro. 25.21 Rom. 12.20 if hee bee thirsty giue him water to drinke for thou shalt lay coles vpon his head and the Lord shall recompence thee And this is a most noble kinde of victory And now the remedies for the repressing of wrath in our selues are these Remedies for suppressing of wrath in our selues First the remembrance of Christs sufferings for thy sinnes and why then shouldst not thou suffer a little for his sake Ephe. 4 32 Forgiuing one an other euen as God for Christs sake forgaue you Imitate their example which being stinged with the fiery serpents looked vpon the brazen serpent and were healed Wrath is a fiery serpent fixe the eyes of thy consideration vpon Christ and thou shalt be healed Secondly represse thine anger with silence Ephe. 4.31 Let all bitternesse and anger and wrath crying and euill speaking bee put away from you Plutarch commendeth this counsell of Atheriodorus the Philosopher who perswaded Augustus Caesar that when hee was angry hee should not say or doe any thing before he had to himselfe said ouer the Greeke Alphabet that by this meanes the rage of his wrath by delay might bee cooled The third is to consider the cause that is thine owne sinnes for no aduersity may happen vnto thee which thine owne sins haue not deserued Whereof pithily speaketh Augustine Irascoris patri tuo peccas irasccre tibi ipsi ne peccas Thou art angry with thy father and sinnest but bee thou angry with thy selfe that thou maist not sin The fourth is a firme faith in Gods prouidence nothing may be said or done vnto thee which is not ordered by Gods prouidence yea all the haires of your head are numbred Math. 10. saith Christ And againe Shall I not drink of the cup which my Father hath giuen mee Iohn 18.11 The fift is commiseration to take pitty on him which is angry and prouoketh thee to wrath For while this Passion ruleth in him he is a foole a mad-man Besides he is the instrument of God for the exercise of thy patience Example wee haue in King Dauid when Shemei cursed and reuiled him he was so far from taking reuenge that hee said The Lord hath bidden him to curse Dauid 2. Sam. 16.10 who dare then say why hast thou done so To conclude if thou be angry hearken to the Apostles counsell Ephes 4. Let not the Sunne go downe vpon thy wrath and this may suffice to moderate this passion in a Christian man Ira debet rationi ac virtuti accubare Basil tanquà m canis pastori quae mordeat increpet allatretque vitium vitiosos velut lupos Anger should lie downe by reason and vertue as the dog by the Shepheard it should barke at bite and rebuke vice and vitious men as wolues The seuenth Sermon IAMES 1.21 21 Wherefore lay apart all filthines and superfluity of maliciousnesse and receiue with meeknesse the word that is graffed in you which is able to saue your soules THE Apostle here exhorteth the regenerate to the hearing of the word of Truth And first he sheweth how we must prepare our mindes to the hearing of the word that it may fructifie in our hearts which consisteth in two things 1 Laying aside all filthinesse and malice to heare it with meeknesse 2 Next the reason why we must heare it because it is able to saue our soules First by an elegant metaphor taken from husbandry the Apostle teacheth that the noysome weeds of vices both of body and soule must bee first rooted vp and extirpated before the heauenly doctrine the word of truth can be receiued and bee graffed in the field of our hearts euen as the husbandmen before they cast the corne into the ground do first purge their ground of Thornes Brambles Stones and such like that it may yeeld the more increase For in euery action either naturall or spirituall two things are necessary Alterum quod agat alterum quod patiatur The Agent which worketh and the Patient vpon which it must worke And in the Agent there must bee power to worke and in the Patient or Sufferer a disposition to receiue For that the earth may bring forth fruite it is needfull that the Seed bee cast into it and that it bee first prepared as I said c. and if either of these bee wanting in vaine is the hope of fruit The Smith that hee may finish his worke first softneth it in the fire and maketh it tractable for except it be molified in vaine he laboureth to beat the cold Iron And it is a Maxime in Philosophie Actus actiuorum esse in patiente dispositi The greater in any thing the disposition is to receiue the sooner and more perfect followeth the action Wee see dry wood put into the fire quickly to be kindled and a candle lately put out and yet smoaking with the least touch of fire to receiue the flame and sometimes without fire with the breath onely to bee kindled So much auaileth a conuenient and apt preparation in the thing that receiueth any action So though I confesse the grace of God to bee free nullis astrictam legibus bound by no lawes as Aug. saith yet this grace commonly imitateth the reason and order of naturall things Hence it followeth How wee may profit by hearing the Word that a man may profite by hearing of Sermons It is not alwaies enough that there be a learned and apt Teacher vnlesse the Hearer also bee apt and wel disposed that is that the ground of his mind be first prepared that he heare not the same negligently onely for custome or in an affection of curiosity but that hee heare with zeale and deuotion for there are many that come to Sermons onely to carpe or to note if the Preacher vtter any sentence acutely or eloquently whereby they may feed their curiosity Curious hearers and not satisfie the hunger of their soule And euen as they say there is some ground so barren that if they sow the finest wheate in it bringeth not forth
This seed of it selfe is very fruitfull but according to the diuerse conditions of the ground that is of the hearers it yeeldeth none at all or diuerse fruit For the heart of some is like an high way which is worne and trodden on of all that is which without any choice is laid open to all vncleane thoughts and desires Their heart is like a common Inne which admitteth and receiueth all kinde of men good and bad knowne and vnknowne for it maketh no difference of good or euill thoughts It is like vnto a crazed boate which leaketh water at euery chinke It is like a Citie without walles or gates which is easily inuaded of the enemy Like a vineyard without a hedge whose fruit is spoiled of euery one that passeth by To conclude such a soule is like vnto a house without a dore or locke which euery one vseth as a filthy stable And how shamefull a thing is it to suffer the soule to bee thus polluted with all vncleane thoughts it may appeare by this one example Were it not an indelible shame for a woman to fall into the degree of impudency to prostitute her selfe in a common stewes Et omnibus sui copiam facere And what an ignominy then is it vnto the soule to receiue within it all vncleane thoughts and desires which the deuill offereth without any difference What is this else but to commit spirituall fornication with the harlot whereof the Lord speaketh by the Prophet Ieremy Ier. 2. Like an harlot thou runnest about vpon all high Hilles and vnder euery greene Tree What fruite now should the word of God yeeld in such a heart For euen as an harlot though shee know many men yet she remaineth alwaies barren So though they oftentimes heare the word yet are nothing bettered thereby For these vices doe distract the minde with diuers perturbations that they will not permit it quietly and attentiuely to heare the word c. The eighth Sermon IAMES 1.22 c. And be yee deers of the word and not hearers onely c. THE Apostle hauing before spoken of regeneration heere hee proceedeth exhorting the regenerate to shew forth the fruites thereof The Diuision which consisteth in three especiall members An exhortation to obedience confirmed by certaine reasons in the first foure verses The second taken from the nature and quality of Gods word which not onely teacheth vs to do well but to speake well also If any among you c. with certaine reasons Thirdly hee sheweth wherein true religion consisteth Pure religion and vndefiled c. By doing the word the Apostle meaneth not an absolute and perfect fulfilling of the Law which no man can possibly performe as the Apostle Peter witnesseth Act. 15. but the doing of the word by the imputation of the righteousnesse and obedience of Christ who hath perfectly fulfilled the Law for the saluation of the faithfull which when they haue truely receiued Christ by faith hee giueth them such measure of the spirit of sanctification that they obediently endeuour to conforme their will to the will of God to feare loue and to serue him to loue their neighbour and alwaies to proceed towards perfection Men dinersly affected to the word There are some which neither heare nor doe the word of God others which will heare but not doe and there are others which heare the word and indeuour to do the same For the first sort of these it is plaine that they are of their father the deuill by the sentence of Christ himselfe Iohn 8. chapter and 47. verse Hee that is of God heareth Gods word yee therefore heare them not because yee are not of God Simile Doth it not seeme that hee is not the Lord of a Castle which when hee would enter the gates are shut against him So the gate by which God would enter into our hearts is the hearing of the Word Preached who so then that refuseth to heare doth as it were shut the gate of his heart against Christ Euen as a Citie which receiueth victuall and all necessaries for the sustentation of their life from some other place if thou stop the waies and passages by which it was wont to bee brought they must needs faint and perish with famine So the life of our soule dependeth of some other For euery good giuing and euery perfect gift is from aboue and commeth downe from the Father The word of God is the way by which all good things commeth to the soule which if thou stop thy soule must needs perish The ground which is not manured tilled what can it yeeld but weedes brambles and thornes it bringeth not forth corne of his owne nature If thou wilt not heare the word Quid nisi peccata germinabis saith one There are many now a dayes which beare the name of Christians which will so practise the manners and rules of true Christianity as one once did imbrace the studies of Philosophie who as Cicero saith was wont to say Philosophandum esse Vt ne quid nimis Terent. sed paucis that is Hee would not wholy addict himselfe to the studies of Philosophy Sed summis tantum labijs degustare that is but a little taste and away Such are many professours now a daies which will not giue their whole heart and loue to the word but lightly and carelesly touch this heauenly Philosophie Such care for the word of God in the same measure Vt canis é Nilo Simile as they were wont the holy water comming into the Church content to bee sprinkled with a few drops but taking it in euill part if one should cast much vpon them So these content themselues with neuer so little or none at all so much doe they feare to fall into the excesse of ne quid nimis Againe as that man seemeth not to be of his houshold or family whose commandement he will not heare for shall he do that which he refuseth ro heare Is it not a wonderfull thing that all the members of the body should bee consecrated to Christ both for that hee hath created and redeemed vs and yet wee cannot affoord him one member not so much as an eare To the poysons of detractions wee haue our eares open but to the word of saluation men giue a deafe eare How shall they beleeue in him of whom they haue not heard Rom. 10.14 and how shall they heare without a Preacher But leauing these men as incorrigible and desperately wicked Contra negantes principia non est disputandū but praying to God for them I will proceed to the rest The second sort are such as can be content to heare the word but haue no care to do it For this seed of the word though of its owne nature it be most fruitfull yet according to the variety of the ground that is of the hearers among whom it is sowen it bringeth forth no fruit or very diuerse by reason that their
gluttony drunkennesse and other wicked desires So many yeares then as thou hast liued wickedly so long hath God patiently looked for thy repentance In which time what meanes hath Hee not attempted what hath hee not done that hee might reclaime and recall thee to a better mind With how many plagues hath hee stricken thee with how many benefites hath he allured thee with how many diseases hath hee rowsed thee with the losse of how many of thy neighbours hath he set the image of thy mortality before thee With how many secret inspirations and that in the midst of thy sinfull race hath hee sought to reforme thee With how many cals of his Preachers hath hee warned thee how many and infinite sinnes hath hee patiently suffered that hee might draw thee vnto him and prouoke thee to repentance The longer then he hath forborne thee and left nothing vnattempted to win thee the more iustly and fearefully will hee strike thee Patientia laesa fit furor This the Lord himselfe saith by his Prophet Esay Esa 42. I haue a long time holden my peace I haue beene still and refrained my selfe now will I cry like a trauelling woman I will destroy and deuoure at once Tste Philosophers say A Simile that the Adamant which of all stones is the most solide and hardest if by Art it be dissolued it turneth into so small a dust that it may hardly be descerned by the eye Such is the nature of this high Iudge and his Diuine fury as the Psalmist saith Deus Iudex fortis ac patiens Psal 7.12 And God is prouoked euery day if a man will not turne hee hath whet his sword hee hath bent his bow and made it ready Eccl. 5. The Almighty saith the Wise-man is a patient rewarder but when his patience is often and much abused then his great lenity is dissolued into most fearefull and bitter wrath and the more patient hee is in suffering the more terrible will hee bee in punishing Et tarditatem Valer. grauitate supplicij compensat and for the slownesse of punishing hee addeth the greater punishment in the end then shall wee surely finde how bitter our former pleasures are which haue beene the cause of such horrible torments Fauus distillans labia meretricis nouissima autem illius amara quasi absinthium acuta quasi gladius biceps The lips of a strange woman drop as an hony combe Pro. 5.34 and her mouth is more soft then Oile but the end of her is bitter as worme-wood and sharpe as a two-edged sword Rightly saith hee two edged for it giueth a deadly wound not to the body onely but to the soule also This considered let vs not tempt the Lord and promise to our selues security in sinning but let vs bee doers of the word and not hearers onely deceiuing our selues The second reason why wee should bee doers of the word and not hearers onely is taken from the losse of the vse of Gods Word the word of God serueth to reforme in vs the things which are amisse of this profite we depriue our felues when wee are content with bare hearing without any care of reforming our liues thereby This reason hee confirmeth by a fit similitude comparing the Word vnto a Glasse in which euery one may behold himselfe The Word compared to a glasse from whence he came where he is and whether he goeth that is his sinnes his exile his miserie his future state of wretchednesse neuer after to be changed if he persist in sinne the face of our natiuity is the manifold misery to which wee are borne when wee come into this world which being newly borne wee presage by our weeping The word of God is in many respects compared to a glasse 1 Euen as in a glasse we may behold our deformities and blemishes which wee seeke to amend So the word of God sheweth vs the filthy polutions of sinne In this glasse Dauid Mary Magdalen and all the Saints of God beheld their wicked liues and thereby conceiued a iust dislike of those sinnes wherevnto heeretofore they were addicted In this respect the word of God is compared vnto a Glasse and therefore the Apostle saith that thereby wee come to see sinne Rom. 3. and by the Law haue knowledge thereof 2 The Glasse sheweth their owne faces vnto men and not the faces of others that they might bee carefull to wipe away their owne blemishes and not to bee curious in scanning the liues of others So the word of God sheweth vnto euery one that looketh therein his owne sinnes chiefly and not the sinnes of their brethren to the intent that euery one should bee carefull of his owne life and not too curious to pry into the liues of others therefore the Apostle willeth vs by rule of the Word to to proue your selues whether you are in the faith Examine your selues 2. Cor. 13.5 Hipocrites heare the Word Hipocrits as fooles are wont to looke into a glasse to see themselues not to correct their deformities but perswading themselues that they are faire when they are deformed and so goe away as wise as they came So hypocrites thinke themselues righteous when they are wicked go as wise from a Sermon as they came thither Wee haue then the word of God as a glasse to looke in Wee haue in the Saints and true worshippers of God a glasse of examples to looke into Wee haue within our selues a Glasse of Reason and Conscience wherein euery man may know in himselfe what is praise worthy and what deserueth reproofe All these are rules for the direction of our liues and yet wee neuer care to reforme our selues thereby Luke 19. O if thou hadst knowne c. saith our Sauiour vnto that wicked Citie that is thou wouldst then bewaile thy state as I now bewaile thee Augustine speaketh thus vnto the sinner Augustine in the person of God saying Augustine O homo quia te non vides tibi places si te videres tibi displiceres sed veniet tempus quando te videbis tibi pariter mihi displicebis tibi quia ardebis mihi quia damnaberis O man because thou seest not thy selfe thou pleasest well thy selfe if thou sawest thy selfe thou wouldst take small pleasure in thy selfe But the time will come when thou shalt see thy selfe and shalt displease both mee and thy selfe thy selfe because thou shalt be tormented and me because thou shalt bee condemned Then when the Lord shall reueale the secrets of the heart when Hee shall search Ierusalem with a Candle Zeph. 1. and nothing can bee hidden from his eyes Now is the time brethren to behold our blemishes in this glasse that we may bee induced to wholesome repentance by iudging our selues to preuent the iudgement of God But alas how farre otherwise do wee vse this glasse of the Word Some beholding in this Glasse their frailty sins and dangers they are in for a time are
bewrayeth his pride with his scornfull countenance and proud gate as if his feete made Geometricall paces The couetous man with care and anxiety alwaies feareth the enuious man consumeth himselfe in his sad humour the wrathfull man with his swolne face and staring eyes bewrayeth his wrath the Drunkard resembleth rather a beast then a man To conclude the vnthrifty and wicked man walketh with a froward mouth saith Salomon maketh a signe with his eyes Prou. 6. signifyeth with his feete and instructeth with his fingers And thus much for the filthinesse of this bondage of sinne For euen as the body is adorned with chaines of gold and Iewels but is deformed with fetters and irons So the soule is beautified with the graces of God but with sinne is polluted and defiled These bands also are Streight 2 They are straight For the bands of the body can but bind the outward members but the bands of sinne bind the soule within and all the powers thereof For euen as Gods grace resting in the soule restoreth the same to liberty and maketh it acceptable vnto God so sinne so holdeth the wicked in the seruile bands of Sathan that they are bereaued of all true liberty and become abhominable in the sight of God The bands of this scruitude are not onely straight but most strong 3 They are strong wherewith the wretched sinner is drawne to and fro at the will of the deuill Iohn 8. For hee that committeth sinne is the seruant of sinne And to bee deliuered from thence by his owne power and might he cannot for they are more hard then adamant more strong then yron which not onely in this life but also in the world to come shall bind both body and soule vnlesse they repent in eternal fire But euen as yron is mollisied with fire and the Adamant with the bloud of a Goate so these bands of sinne are onely loosed by the Loue of GOD and bloud of CHRIST O then brethren let vs not wilfully entangle our selues in these bands of sathan The bands of sinne are not onely strong but most heauy also 4 They are most heauy which by their weight do presse vs downe and draw still sinne vpon sinne more and more vnto it vntill wee bee pressed downe vnto eternall destruction and like a talent of lead or Milstone plungeth vs and drowneth vs in perdition A Tipe heereof we see in our Sauiour at his Passion who sustained the person of a sinner that hee might set before our eyes the weight of these bands the farther hee proceeded in his Passion with the more bands was hee laden of euery Iudge First hee was bound in the Garden Iohn 18. and Annas sent him bound vnto Caiphas he sent him vnto Pilate and Pilate vnto Herod Herod sent him back againe bound and laden with a white vesture then was laid vpon him a Crowne of Thornes an heauy crosse of wood to beare to Mount Caluery where he exchanged his bands of cords for sharpe nailes of yron So the sinner augmenteth his bonds by adding sinne vpon sinne as to gluttony whoredome to whoredome theft c. O brethren and shall wee which are called into the glorious liberty of the sonnes of God Rom. 8. which make profession of the Gospell which is the perfect Law of Liberty wilfully for a little momentany pleasure of sinne cast our selues headlong by adding sinne vpon sinne into sathans prison to be chained with such grieuous and heauy bands To conclude 5 They are most grieuous these bands are also molestissima most troublesome and grieuous for they yeeld no rest vnto the sinner Quia non est pax impij dicit Dominus Because there is no peace to the wicked saith the Lord nothing is more subtile then the soule nothing more tender then the conscience vnlesse it bee cauteriata burned with an hote yron 1. Tim. 4. that is which through desperate wickednesse hath lost the sense of feeling Simile For euen as Nerues or Sinewes affected feele the least touch of the finger so the Conscience in feeling the burthen of sinne findeth no rest which the very Heathen Orator truely confesseth Cicero Animi conscientia improbi semper cruciantur furiae agitant insectantur impios Their conscience euer tormenteth the wicked the furies pursue and vex them Not ardentibus taedis with hot torches as it is in the sabulous Poet but in very griefe and sadnesse of conscience No wicked man quiet in heart For no wicked man can bee quiet in heart what face soeuer he make for his conscience is an heauy burthen vnto him Consider therefore brethren the miserable seruitude of the wicked which do not know that they are in the miserable bondage of the deuill and therefore they glory and boast of their sinnes as if it were an ornament vnto them to bee wicked Et exultant in rebus pessimis Prou. 2.14 and reioyce to do euill They bewray their sinnes euen in their speeches men most wicked borne and brought vp in the seruitude of sinne and therefore know not the sweetnesse of liberty which in the children of God is so pleasant that no externall crosse may obscure or take away the same VER 26. If any among you c. THE Apostle sheweth wherin Christian Religion consisteth by the properties thereof negatiue and affirmatiue First that the word of God teacheth vs not onely to do well but also to speake well and this consisteth in the moderation of the tongue The vnfeigned Professours of the Gospell must endeuor thereby not onely to reforme their actions but also to restraine and bridle their tongue that both in action and communication they may bee holy vnto the Lord. Pro. 25.18 A man that refraineth not his appetite is like a Citie that is broken downe and without walles Againe Sicut vrbs patens absque muris ita vir qui in loquendo cohibere nō potest spiritum suum Pro. 10.19 Qui moderatur labia sua prudentissimus est Prou. 13. Hee that refraineth his lippes is wise If a Castle or Citie be kept and watched neuer so carefull yet if the gates bee not kept their labour is in vaine So if a man be neuer so carefull to keepe watch ouer his affections in other things if hee bee carelesse in gouerning his tongue it is all in vaine Hee that keepeth his mouth keepeth his life Howsoeuer a barrell be hooped it is all in vaine if there bee any hole open whereat all the wine runneth out So is his Religion in vaine though hauing attempted to the practise of many vertues if hee polluteth them all with an vnbrideled tongue Leuis est sermo sed grauiter vulnerat Bernard aptissimum euacuendis mentibus instrumentum A word is but a light thing but it giueth a deepe wound a fit meane to vngorge the minde of all goodnesse The sacred Word of God mentioneth many kinde of tongues thereby to expresse
the Kingdome of heauen you that are as the Apostle noteth you 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of pleasures more then louers of God As though there were no heauen for the godly Ferra pilae similis nullo fulcimine nixa Aere sublimi tam graue pendet onus God hath hanged the earth vpoÌ„ nothing Iob 26.7 nor hell for the wicked When thou callest to minde that thou treadest vpon the earth hanging like a ball in the aire and floting in the waters is it not euident enough vnto thee that there is a God Hee hangeth the earth vpon nothing Cum te pendenti reputas insistere terrae Nonne vel hinc clare conspicis esse DeuÌ„ When thou considerest that thou tread'st on earth that hangs in aire Dost thou not clearely see by this there is a God-head faire The vse wee are to make of this doctrine is The Vse neuer to fall in loue with this polluting world as our intollerable greedinesse plainely sheweth that we are too much glewed to the loue of earthly things and haue little feeling of the ioyes of our heauenly countrey prepared for all such as loue the Lords appearing nor yet of the sinnes of this infecting world which cleaue so fast vnto vs. A Simile shewing the danger of worldly loue O that I could by any plainnesse of teaching imprint this so profitable a doctrine in your minds We see beloued in reason that the naturall heate which is within vs by externall cold in the Winter kept in and augmented which by the heate in Summer opening the pores euaporateth out and is inwardly diminished And verely so is it in spirituall matters the colder wee feele the loue of the world the more the loue of God is kindled in our hearts and the more it encreaseth but if we wallow in earthly delights in the sun-shine of polluting pleasures ô how much is the loue of God within cooled and diminished in our hearts 1. Sam. 17.39 Euen as Dauid was not well able to go vnder the burthen of Saules armour about him but when it was taken from him hee couragiously marched on and slew that enemy of God and his people the great Goliah So whilst wee are laden with Saules armour that is clogged and spotted with the weight of this defiling world wee are altogether vnapt to any Christian combate but if wee cast of this weight wee runne with alacrity as did Danid encounter with this spirituall Goliah preuaile with honour and giue him the foyle The second inseparable property then and effect of true Religion the Apostle teacheth to bee innocency of life to keepe our selues vnspotted of the world that is to bee cleere from the workes of darkenes and pollutions of wicked worldlings to abstaine from carnall lusts and filthy pleasures to which prophane worldlings are most prone The Saints of God which truely embrace the Christian and soulesaâ—â—â—g Religion are here distinguisheâ—â—â—â—m hipocrites and false 〈◊〉 They onely labour to bee holy and pure both in body and minde in soule and spirit in thought and we he 2. Cor. 11. that they may bee presented blamelesse as chaste virgines before the Lord Iesus Epictetus Epictetus comprised all his Philosophy in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine Abstine Beare Forbeare to suffer euill Lactantius and abstaine from doing euill And Lactantius saith the rule of a godly life consisteth in Patience and Abstinence Almighty God requireth especially of all that professe his name this innocency of life that they keepe themselues vnspotted of the world So when hee called Abraham from the idolatry of Mesapotamia to his true worship and Religion Gen. 17. he gaue him this charge Walke before mee and bee thou perfect So when hee gathered his people into one Congregation and body polliticke hee required of them holinesse innocency and integrity of life as the effect and note of true Religion saying Bee yee holy Leuit. 11. for I am holy So our Sauiour the Authour of Christian Religion calleth his from the pollutions of the world when hee willeth them to bee as innocent as Doues Math. 10. So the Apostle prescribing to them the Christian sacrifice warneth them to take heed of worldly corruptions and not to Fashion themselues thereunto Rom. 12. This is also his counsell to Timothy 2. Tim. 2. Let euery one that calleth vpon IESVS CHRIST depart from iniquity Now the spots wherwith worldlings are chiefly defiled are Thefts Adulteries and fleshly Vncleanenesse Couetousnesse Vsury Oppression Drunkennesse Pride Enuy Contention Ambition Vaine-glory c. Wilt thou know now whether thou bee a true Professour indeed of this pure Religion which onely is able to saue thy soule fall then into a serious examination of thy conscience whether thou bee not defiled with adulteries and vncleannesse whether thy heart bee not set vpon couetousnesse and oppression stained with vsury extortion thy body polluted with surfetting drunkennes whether thou bee free from pride arrogancy void of enuy malice and contention whether thou bee not spotted with cruelty hard-heartednes towards thy neighbour c. Herewith whoseeuer is stained his Religion howsoeuer he flatter himselfe is not pure vndefiled before God for pure Religion and vndefiled before God the Father is to visite the fatherlesse widowes c. Examine thy conscience whether thou be studious of the coÌ„trary vertues as chastity teÌ„perance meeknes loue mercy liberality brotherly kindnes c. wherein the true Religion consisteth which God grant vnto vs for his Sonne Iesus Christs sake to whom with the Holy Ghost bee all honour praise power and Dominion for euer and euer Amen FINIS