The right rule of a religious life: or, The glasse of godlinesse Wherein euery man may behold his imperfections, how farre hee is out of the way of true Godlinesse, and learne to reduce his wandring steppes into the pathes of true pietie. In certaine lectures vpon the first chapter of the Epistle of S. Iames. The first part. By William Est preacher of Gods Word.
HE beginneth first with the Inscription or Title of the EPISTLE, wherein are three things; 1 The name and office of the Authour. 2 To whom he writeth. 3 His Salutation.
HE begins First with the Inscription or Title of the EPISTLE, wherein Are three things; 1 The name and office of the Author. 2 To whom he Writeth. 3 His Salutation.
some affirming, that there were three of his name, and all viri Apostolici, Apostolicall men, and that it is vncertaine to which this Epistle is to bee ascribed:
Some affirming, that there were three of his name, and all viri Apostolic, Apostolical men, and that it is uncertain to which this Epistle is to be ascribed:
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The other they would haue to be the sonne of Alphaeus, who had to his brethren the Apostles, Simon and Iude. The third they thinke was one of the 72. Disciples,
The other they would have to be the son of Alphaeus, who had to his brothers the Apostles, Simon and Iude. The third they think was one of the 72. Disciples,
and to this opinion seemeth to leane Eusebius, and citeth for his proofe Clemens Alexandrinus, & Hegisippus, to which Epiphanius and Ambrose consenteth.
and to this opinion seems to lean Eusebius, and citeth for his proof Clemens Alexandrian, & Hegesippus, to which Epiphanius and Ambrose consenteth.
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But against these, we oppose the vniuersal cōsent of the whole Church, which proueth, that there were only but two of this name of the number of the Apostles & Disciples, so doth Saint Hierome and Beda. To this agreeth (besides many other) the sixt generall Councell of 227. Bishops,
But against these, we oppose the universal consent of the Whole Church, which Proves, that there were only but two of this name of the number of the Apostles & Disciples, so does Saint Jerome and Beda. To this agreeth (beside many other) the sixt general Council of 227. Bishops,
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This Iames then was sonne of Alphaeus a holie man, and Mary the daughter of Cleopha, cosin-germane to the Virgine Mary, as Saint Hierome in many places affirmeth.
This James then was son of Alphaeus a holy man, and Marry the daughter of Cleopha, cousin-german to the Virgae Marry, as Saint Jerome in many places Affirmeth.
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He was called Iames the Lesse, as the Greekes vse the word in the Positiue degree, not that he was inferiour in zeale or authoritie vnto the rest of the Apostles,
He was called James the Less, as the Greeks use the word in the Positive degree, not that he was inferior in zeal or Authority unto the rest of the Apostles,
but because he was lesse of body, and shorter of stature then the other Iames the brother of Iohn. Hee was also called Iames the Iust, by reason of the most excellent gifts of the Holy-ghost,
but Because he was less of body, and shorter of stature then the other James the brother of John. He was also called James the Just, by reason of the most excellent Gifts of the Holy ghost,
after the maner of the Nazarites, hee neuer dranke wine nor strong drinke, the Rasor neuer came vpon his head, he abstained from Oile and Baths, hee neuer wore a Wollen,
After the manner of the nazarites, he never drank wine nor strong drink, the Razor never Come upon his head, he abstained from Oil and Baths, he never wore a Woollen,
as Abraham calleth his nephew Lot, Brother. and Laban calleth Iacob, his Cosin, Brother. Thus the Hebrewes called them Brethren, that were of affinitie and kindred, in which respect Iames is called the Lords Brother, only because hee was his kinseman after the flesh.
as Abraham calls his nephew Lot, Brother. and Laban calls Iacob, his cousin, Brother. Thus the Hebrews called them Brothers, that were of affinity and kindred, in which respect James is called the lords Brother, only Because he was his kinsman After the Flesh.
The Iewes, for his admirable holinesse of life, permitted him to come into the Sanctum Sanctorum: he wore on his head, the Petalon, that is, Episcopi insigne, the Bishops marke or attire, as Hegisippus and Clemens write;
The Iewes, for his admirable holiness of life, permitted him to come into the Sanctum Sanctorum: he wore on his head, the Petalon, that is, Bishops insigne, the Bishops mark or attire, as Hegesippus and Clemens write;
an Ambassadour of the eternall Sonne of GOD, by the testimony of the Iewes themselues a most holie man, the first Pastor of the first Church, ordained by Christ himself to preach his Gospel? Notwithstanding there haue not wanted some (such is the policie of Sathan) which haue gone about to discredite the authoritie of this Epistle,
an Ambassador of the Eternal Son of GOD, by the testimony of the Iewes themselves a most holy man, the First Pastor of the First Church, ordained by christ himself to preach his Gospel? Notwithstanding there have not wanted Some (such is the policy of Sathan) which have gone about to discredit the Authority of this Epistle,
as if it should not proceede from Iames the Apostle, that (as I may say with Tertullian) Firmos fatigarent, infirmos caperent, medios cum scrupulo dimitterent:
as if it should not proceed from James the Apostle, that (as I may say with Tertullian) Firmos fatigarent, Infirmos caperent, medios cum scrupulo dimitterent:
Saint Iohn calleth himselfe neither the Seruant nor Apostle of Christ, should wee therefore conclude, that Iohn was neither the Apostle nor the Seruant of Christ? Were not this absurd? By the like reason we might inferre, that Saint Iude was no Apostle,
Saint John calls himself neither the Servant nor Apostle of christ, should we Therefore conclude, that John was neither the Apostle nor the Servant of christ? Were not this absurd? By the like reason we might infer, that Saint Iude was no Apostle,
To the rabble of liars, dizzards, and pur-blinde persons it seemeth so, but to such as are well acquainted with the Hebrew Idiome, it seemeth farre otherwise.
To the rabble of liars, dizzards, and purblind Persons it seems so, but to such as Are well acquainted with the Hebrew Idiom, it seems Far otherwise.
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Indeede, it was not expedient, that hee being by Nation and Tongue an Hebrew, and yet writing in Greeke, should be tyed to the tropes of the Hebrew tongue:
Indeed, it was not expedient, that he being by nation and Tongue an Hebrew, and yet writing in Greek, should be tied to the tropes of the Hebrew tongue:
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Againe, seeing hee had receiued of the Holie-ghost, the gift of all Tongues, it was no hard thing for him to abstaine from the obscure Hebraismus, and to vse the more plaine Greeke phrase;
Again, seeing he had received of the Holy ghost, the gift of all Tongues, it was no hard thing for him to abstain from the Obscure Hebraismus, and to use the more plain Greek phrase;
omitting the name of Apostle or Disciple, calleth he himself The Seruant of God? Surely (as the Learned do answer to this question) when he might haue termed himselfe an Apostle,
omitting the name of Apostle or Disciple, calls he himself The Servant of God? Surely (as the Learned do answer to this question) when he might have termed himself an Apostle,
after the example of Christ, who made himselfe of no reputation, taking on him the forme of a Seruant, and commanded all men to learne of him humilitie:
After the Exampl of christ, who made himself of no reputation, taking on him the Form of a Servant, and commanded all men to Learn of him humility:
For as Cicero saith, Modestia claram & stabilem comparat authoritatem: Modestie procureth an euident, famous, and sure authority to any matter. Superbia odium generat, humilitas amorem: Pride begetteth hatred, humilitie loue.
For as Cicero Says, Modesty claram & stabilem Comparat authoritatem: Modesty procureth an evident, famous, and sure Authority to any matter. Superbia odium generate, humilitas amorem: Pride begetteth hatred, humility love.
And are not many nowadayes subiect to the same reprehension, which being puffed vp with conceit of themselues, of their birth, riches or dignitie, affect these glorious Titles,
And Are not many nowadays Subject to the same reprehension, which being puffed up with conceit of themselves, of their birth, riches or dignity, affect these glorious Titles,
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by condition, as borne by nature, caught in warre, bought with mony, and therefore Saint Augustine deriueth the Latine word, à seruando, because they were reserued and kept aliue, being taken in warre,
by condition, as born by nature, caught in war, bought with money, and Therefore Saint Augustine deriveth the Latin word, à seruando, Because they were reserved and kept alive, being taken in war,
The Seruant by Profession, is euery good Christian which makes profession sincerely to serue God and his Sonne Iesus Christ, in holinesse and righteousnesse all the daies of their life.
The Servant by Profession, is every good Christian which makes profession sincerely to serve God and his Son Iesus christ, in holiness and righteousness all the days of their life.
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this title is more glorious then the diademe of Emperors, then the Crowne of Princes, then any dignitie of a Duke, more honourable then the stately Titles of anie Peere,
this title is more glorious then the diadem of Emperor's, then the Crown of Princes, then any dignity of a Duke, more honourable then the stately Titles of any Peer,
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and more magnificent then the name of the greatest monarch, to be dignified with the title of the Seruant of Christ: Therefore the princely Prophet maketh protestation heereof to God before the title of his kingdom, as his chiefest glory:
and more magnificent then the name of the greatest monarch, to be dignified with the title of the Servant of christ: Therefore the princely Prophet makes protestation hereof to God before the title of his Kingdom, as his chiefest glory:
and speciall seruice in the Church and Commonwealth, in which respect our Apostle heere calleth himselfe The Seruant of God: So Paul calleth himselfe the Seruant of Iesus Christ. So againe he calleth himselfe and Timotheus, the Seruants of Iesus Christ, and to Titus he vseth the same Title.
and special service in the Church and Commonwealth, in which respect our Apostle Here calls himself The Servant of God: So Paul calls himself the Servant of Iesus christ. So again he calls himself and Timothy, the Servants of Iesus christ, and to Titus he uses the same Title.
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Seeing then (Brethren) that in so manifold a bond of duetie wee are bound vnto our Christ, let vs so serue him in sinceritie of heart, that wee be neuer numbred among the number of stubborne and disobedient seruants, of whom our Sauiour speaketh, Cast the vnprofitable Seruant into vtter darkenesse, there shall be weeping and gnashing of teeth.
Seeing then (Brothers) that in so manifold a bound of duty we Are bound unto our christ, let us so serve him in sincerity of heart, that we be never numbered among the number of stubborn and disobedient Servants, of whom our Saviour speaks, Cast the unprofitable Servant into utter darkness, there shall be weeping and gnashing of teeth.
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but now men catch and scrape whatsoeuer they may, and by what meanes soeuer, and what they can not catch, they still couet it in heart, and enuy it vnto others.
but now men catch and scrape whatsoever they may, and by what means soever, and what they can not catch, they still covet it in heart, and envy it unto Others.
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Good Seruants vse no familiarity with their maisters enemies, but now, men enter into deep league and friendship with the world and the Diuell, which haue continuall enmity with God,
Good Servants use no familiarity with their masters enemies, but now, men enter into deep league and friendship with the world and the devil, which have continual enmity with God,
Is this to be the Seruants of Christ? are these the markes of our Christian profession? All couetous wretches then are not the Seruants of Christ, but of their god Mammon:
Is this to be the Servants of christ? Are these the marks of our Christian profession? All covetous wretches then Are not the Servants of christ, but of their god Mammon:
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But for what stipend and reward doe they serue? Saint Bernard sheweth, Quatuor sunt, quorum in hac vita, obsequijs, deseruimus: caro, mundus, diabolus, Deus:
But for what stipend and reward do they serve? Saint Bernard shows, Quatuor sunt, quorum in hac vita, obsequijs, deseruimus: Caro, World, diabolus, Deus:
habent singuli principes isti dona propria, &c. There are foure maisters, to whom men in this life yeelde their seruice, the flesh, the world, the diuell, or God.
habent Singuli Princes Isti dona propria, etc. There Are foure masters, to whom men in this life yield their service, the Flesh, the world, the Devil, or God.
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The flesh giueth to hir seruitours a little momentany pleasures, full of stings and remorse: the world transitorie aduancements: the Diuell perpetuall captiuitie; but God eternall felicitie:
The Flesh gives to his servitors a little momentany pleasures, full of stings and remorse: the world transitory advancements: the devil perpetual captivity; but God Eternal felicity:
And heere hee meeteth with the heresie of the Ebionites, Cerinthians, Carpocratians, Arrians, and the Iewes, which affirmed Christ to be onely man, the sonne of Ioseph, and not God the Lord;
And Here he meeteth with the heresy of the Ebionites, Cerinthians, Carpocratians, Arians, and the Iewes, which affirmed christ to be only man, the son of Ioseph, and not God the Lord;
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whose blasphemies, in few, but in most effectuall words he confuteth, teaching that the same Lord Iesus Christ is both God and Man, the very consubstantiall Sonne of the Father.
whose Blasphemies, in few, but in most effectual words he confuteth, teaching that the same Lord Iesus christ is both God and Man, the very consubstantial Son of the Father.
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HAuing spoken before of the person of the Writer of this Epistle, and of his Office, next hee sheweth to whom he wrote, to the twelue Tribes dispersed, wherein these three things commeth to bee considered.
Having spoken before of the person of the Writer of this Epistle, and of his Office, next he shows to whom he wrote, to the twelue Tribes dispersed, wherein these three things comes to be considered.
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It is well knowne that the Israelites were diuided into twelue Tribes, according to the number of of the twelue sonnes of Iacob, which were the twelue Patriarches, from whom,
It is well known that the Israelites were divided into twelue Tribes, according to the number of of the twelue Sons of Iacob, which were the twelue Patriarchs, from whom,
They first dwelled with their father Iacob in the Land of Canaan, afterwards in Egipt, after that in the Desarts of Arabia, from whence they inhabited the Land of Palestina, where hauing receiued the Law of God and Religion, they were ioyned together into the body of one Kingdome,
They First dwelled with their father Iacob in the Land of Canaan, afterwards in Egypt, After that in the Deserts of Arabia, from whence they inhabited the Land of Palestine, where having received the Law of God and Religion, they were joined together into the body of one Kingdom,
but when they reuolted from the high God, vnto idolatry, and the seruice of strange Gods after the manner of the Heathen, who in steed of the true God worshipped deuils, then was the wrath of the Lord kindled against his people,
but when they revolted from the high God, unto idolatry, and the service of strange God's After the manner of the Heathen, who in steed of the true God worshipped Devils, then was the wrath of the Lord kindled against his people,
As the Lord also before had threatned, if they would not be reformed, but walke stubbornely against the Lord, that hee would scatter them among the Heathen, and will draw out a sword after them,
As the Lord also before had threatened, if they would not be reformed, but walk stubbornly against the Lord, that he would scatter them among the Heathen, and will draw out a sword After them,
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wherefore God stirred vp Salmanazar King of Assiria, who after three yeares warre, tooke Samaria the Metropolis of that Kingdome, spoyled the Countrey, carried away all the people into the most cruell captiuity of the Assirians. Secondly, the other two Tribes;
Wherefore God stirred up Salmanazar King of Assyria, who After three Years war, took Samaria the Metropolis of that Kingdom, spoiled the Country, carried away all the people into the most cruel captivity of the Assyrians. Secondly, the other two Tribes;
namely, the Tribe of Iuda, and the Tribe of Beniamin, were dispersed, Ierusalem being taken with their perfidious King Zedekia, by Nabuchadnezzar, with their wiues, children and other Princes, as Ieremy before prophecied;
namely, the Tribe of Iuda, and the Tribe of Benjamin, were dispersed, Ierusalem being taken with their perfidious King Zedekiah, by Nebuchadnezzar, with their wives, children and other Princes, as Ieremy before prophesied;
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 pestilence, as flocks of Cattle were driven away into the miserable captivity of the Chaldaeans. Thirdly, the Relics of the Israelites were oppressed,
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 wretched Iudaea standing in the midst, and addicted sometime to this side, sometime to that, was trodden down of both and exposed to the direptions of both sides;
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For his word is neuer in vaine, nor returneth voide, as the Prophet saith: Surely as the raine commeth downe, and the snow from heauen, and returneth not thither,
For his word is never in vain, nor returns void, as the Prophet Says: Surely as the rain comes down, and the snow from heaven, and returns not thither,
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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;
as injurious to his Divine Majesty, it impoverisheth us, spoiling us of all our spiritual riches, it Dishonors us, making us odious in the sighed of God, and of his holy Angels;
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;
To conclude, seeing that God is the inexhaust treasury of all Goodness, and sin separateth from God, it follows then that sin brings upon us incomparable and infinite loss;
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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:
how art thou deceived through blindness of mind? how is thine understanding darkened with folly? how is thy reason obscured by the Devil? If thou Fearest not to fallen into sin which deprivest thee of God the fountain of all happiness:
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.
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.
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For many, out of all the Tribes which professed Christ, after Saint Stephen was stoned, flying the rage of the Pharisies, were scattered in diuers Countries.
For many, out of all the Tribes which professed christ, After Saint Stephen was stoned, flying the rage of the Pharisees, were scattered in diverse Countries.
At that time (saith the Scripture) there was a great persecution against the Church which was at Ierusalem, and they were all scattered abroad, except the Apostles.
At that time (Says the Scripture) there was a great persecution against the Church which was At Ierusalem, and they were all scattered abroad, except the Apostles.
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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:
and if we will arrive At the Haven of happiness and port of felicity, we must follow our Pilot and Captain Iesus christ, the same Way he went before us:
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And againe, 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.
And again, Through manifold temptations ye Are in heaviness, that the trial of your faith, being much more precious then gold that Perishes (though it be tried with fire) might be found unto your praise and honour and glory At the appearing of Iesus christ.
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
Now the comforts that all the faithful (and chiefly God's Ministers which for their calling sake, Are most Subject to all Crosses and injuries of the wicked) may gather from hence in all their Troubles, Are
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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.
Thirdly, that they have present with them a King or Captain, under whom they fight, even christ himself, who hath vanquished the Whole Kingdom of darkness.
A certaine forme of salutation, hath euer bene vsuall among all Nations, as both holy and prophane Writers witnesse, who haue set downe diuers formes thereof.
A certain Form of salutation, hath ever be usual among all nations, as both holy and profane Writers witness, who have Set down diverse forms thereof.
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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.
Plato Expresses three that were most in use among the Greeks, as to wish Prosperity, to wish Health, to wish Joy The First was Common to the Philosophers, the second to the Physicians, the third to the Vulgar people.
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The word NONLATINALPHABET signifies to Reioyce, laetari, bono animo esse, to bee of good cheere, or comfort, howsoeuer the externall affaires of this world fall out.
The word signifies to Rejoice, Rejoice, Bono animo esse, to be of good cheer, or Comfort, howsoever the external affairs of this world fallen out.
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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.
or liberty (which yet they might seem to want) but spiritual good things, that they may led their lives acceptable unto God, that they may be At last truly happy and blessed for cuermore.
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Seeke first (saith Christ) the Kingdome of heauen: For what shall it profite a man though he should winne the whole world, if hee loose his owne soule.
Seek First (Says christ) the Kingdom of heaven: For what shall it profit a man though he should win the Whole world, if he lose his own soul.
So the Apostle Iohn, inspired with the same Spirit, wisheth to the Elect Lady, and her children, aboue all things, Grace, mercy, and peace from God our Father,
So the Apostle John, inspired with the same Spirit, wishes to the Elect Lady, and her children, above all things, Grace, mercy, and peace from God our Father,
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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.
This care also had all God's Servants in the succeeding ages, as Clemens Alexander Iustinianus, Tertullian, Cyprian, etc. a president for all true Pastors to have before their eyes.
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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;
Here Are reproved the proud Stoical, sullen Sectaries of our time, who being puffed up with self-conceit of their own worthiness, disdain to afford so much as salutations to any they meet, which dissent from them in Some opinions, Concerning their humorous fancies;
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plainely shewing heereby, how far off they are, NONLATINALPHABET, from the disposition of the true seruants of God, and the humility of the soule wherein the Spirit of CHRIST delighteth to dwell.
plainly showing hereby, how Far off they Are,, from the disposition of the true Servants of God, and the humility of the soul wherein the Spirit of CHRIST delights to dwell.
By tentations hee vnderstandeth the hatred of wicked men, their threatnings, slanderings, persecutions of the godly, their exiles, losse of temporall goods, imprisonments, death,
By tentations he understandeth the hatred of wicked men, their threatenings, slanderings, persecutions of the godly, their exiles, loss of temporal goods, imprisonments, death,
Neither am I ignorant that to the children of this world, which measure all their felicity in earthly goods and pleasures, it would seeme heauy and intollerable, besides law and right, to be driuen into exile, to be banished from their deere friends, to be hated of all men,
Neither am I ignorant that to the children of this world, which measure all their felicity in earthly goods and pleasures, it would seem heavy and intolerable, beside law and right, to be driven into exile, to be banished from their deer Friends, to be hated of all men,
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But as for you, which do place Foelicitatis puppim ac proram, the summe of your felicity in Christ onely, which do aspire to your heauenly countrey, which beleeue the immortality of the soule, which expect a blessed resurrection,
But as for you, which do place Foelicitatis puppim ac proram, the sum of your felicity in christ only, which do aspire to your heavenly country, which believe the immortality of the soul, which expect a blessed resurrection,
For they happen not vnto you by chance and fortune, but are sent vs of God, our most louing Father, who is most tender of our saluation, that with them he may shake off our drowsinesse, proue our patience, exercise our obedience, purge out our filthinesse, stirre vs vp to feruent prayer, teach the contempt of the world,
For they happen not unto you by chance and fortune, but Are sent us of God, our most loving Father, who is most tender of our salvation, that with them he may shake off our drowsiness, prove our patience, exercise our Obedience, purge out our filthiness, stir us up to fervent prayer, teach the contempt of the world,
Ye ought therefore not in minde to be cast downe, or faint in aduersity, but rather with all your hearts to reioyce when the world frowneth and rageth against you for CHRIST his sake,
You ought Therefore not in mind to be cast down, or faint in adversity, but rather with all your hearts to rejoice when the world frowneth and rages against you for CHRIST his sake,
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For as much as this is an infallible signe that ye are deere vnto GOD, who is at hand as your sole and onely Comforter and Deliuerer at time conuenient in all your crosses and afflictions.
For as much as this is an infallible Signen that you Are deer unto GOD, who is At hand as your sole and only Comforter and Deliverer At time convenient in all your Crosses and afflictions.
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The first thing is, that the Crosse, that is, manifold persecutions, and troubles are inseparable companions of the true faith and Christian godlinesse; so that the Apostle saith;
The First thing is, that the Cross, that is, manifold persecutions, and Troubles Are inseparable Sodales of the true faith and Christian godliness; so that the Apostle Says;
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and cannot endure to be rebuked of their beloued sinnes: hereof speaketh our Sauiour: The world hateth mee, because I testifie that the workes thereof are euill.
and cannot endure to be rebuked of their Beloved Sins: hereof speaks our Saviour: The world hates me, Because I testify that the works thereof Are evil.
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Yea sathan himselfe that Prince of darknes, had no power ouer the body of holy Iob, his children, oxen, sheep and camels, farther then the Lord permitted:
Yea sathan himself that Prince of darkness, had no power over the body of holy Job, his children, oxen, sheep and Camels, farther then the Lord permitted:
but as far forth and as long, as pleaseth our omnipotent God, Cuius voluntas occulta esse potest, iniusta esse non potest, whose Will may bee secret, but cannot bee vniust.
but as Far forth and as long, as Pleases our omnipotent God, Cuius Voluntas Hidden esse potest, Injusta esse non potest, whose Will may be secret, but cannot be unjust.
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Eusebius reporteth that Aurelianus the Emperour was presently stricken with suddaine death, as he stretched forth his hand to subscribe vnto an Edict for the persecution of the Christians.
Eusebius Reporteth that Aurelianus the Emperor was presently stricken with sudden death, as he stretched forth his hand to subscribe unto an Edict for the persecution of the Christians.
And Iustinus Martyr witnesseth, that the Martyrs of the primitiue Chruch, being led to their death, said to the Magistrates, Gratias agimus quod à molestis dominis liberemur,
And Justinus Martyr Witnesseth, that the Martyrs of the primitive Church, being led to their death, said to the Magistrates, Gratias agimus quod à molestis dominis liberemur,
when the wicked rage and stare, mutter and murmure against God, in all their miseries. Of the sweete comforts of the godly in all their aduersitie, speaketh the Apostle:
when the wicked rage and stare, mutter and murmur against God, in all their misery's. Of the sweet comforts of the godly in all their adversity, speaks the Apostle:
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and the God of all comfort, which comforteth vs in all our tribulations, that wee may bee able to comfort them which are in affliction, by the comfort wherewith we our selues are comforted of God.
and the God of all Comfort, which comforts us in all our tribulations, that we may be able to Comfort them which Are in affliction, by the Comfort wherewith we our selves Are comforted of God.
Tu solus dulcis appareas qui es dulcedo inestimabilis, &c. Thou onely seemest sweete vnto my soule, which art the inestible sweetnesse, which maketh all bitter things sweete.
Tu solus dulcis appareas qui es Dulcedo inestimabilis, etc. Thou only seemest sweet unto my soul, which art the inestible sweetness, which makes all bitter things sweet.
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This thy sweetenesse did so fill the hearts of thy Apostles Peter and Paul, that the one went willingly to his crosse, the other ioyfully yeelded his necke to the sword:
This thy sweetness did so fill the hearts of thy Apostles Peter and Paul, that the one went willingly to his cross, the other joyfully yielded his neck to the sword:
What thinkest thou then would he haue said, if hee had tasted the full draught of the sweetnesse of thy Diuinitie, which thou hast in store for all them that feare thee? This that tender Virgine had tasted of, whom we read of, that she went ioyfully to the prison as inuited to a banket.
What Thinkest thou then would he have said, if he had tasted the full draught of the sweetness of thy Divinity, which thou hast in store for all them that Fear thee? This that tender Virgae had tasted of, whom we read of, that she went joyfully to the prison as invited to a banquet.
Fourthly, wee are here to obserue that the ioyes of the children of this world, that is, of wicked men and reprobates, are farre diuerse from the consolation of the godly, and children of God:
Fourthly, we Are Here to observe that the Joys of the children of this world, that is, of wicked men and Reprobates, Are Far diverse from the consolation of the godly, and children of God:
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The wicked reioyce, some in one vaine thing, some in another, as in riches, honours, worldly pompe and pleasures, &c. and account sicknesse, pouerty, slander, backbitings, reuilings, hatred of the world,
The wicked rejoice, Some in one vain thing, Some in Another, as in riches, honours, worldly pomp and pleasures, etc. and account sickness, poverty, slander, backbitings, revilings, hatred of the world,
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But the childrē of God reioyce greatly in afflictions, as the signes of Gods loue, being assured that these afflictions shal tend to their furtherance and saluation in Iesus Christ:
But the children of God rejoice greatly in afflictions, as the Signs of God's love, being assured that these afflictions shall tend to their furtherance and salvation in Iesus christ:
The labour is little, but the reward is infinite. Durate, & vosmet rebus seruate secundis. Endure the state that aduerse is, And keep your selues for future blisse.
The labour is little, but the reward is infinite. Durate, & vosmet rebus Save secundis. Endure the state that adverse is, And keep your selves for future bliss.
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Wee should therefore reioyce vnder the crosse which God imposeth vpon vs. Sixthly, hee expresseth the time (when) that is, whensoeuer yee fall into temptation:
we should Therefore rejoice under the cross which God Imposes upon us Sixthly, he Expresses the time (when) that is, whensoever ye fallen into temptation:
Seuenthly, these afflictions are also (diuers) and that in three respects. First, in regard of the diuers instruments, which God vseth in inflicting them:
Seuenthly, these afflictions Are also (diverse) and that in three respects. First, in regard of the diverse Instruments, which God uses in inflicting them:
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sometimes that partaking with Christ in his sufferings, Wee may also bee glorified with him. VER. 3. Knowing that the trying of your faith bringeth forth patience.
sometime that partaking with christ in his sufferings, we may also be glorified with him. FOR. 3. Knowing that the trying of your faith brings forth patience.
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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,
THE Apostle, not ignorant that it seems a hard thing to carnal men, to rejoice in the afflictions of this world, by an elegant gradation he reciteth certain utilities and profits that comes of them,
Tribulation therefore may be compared to the hearbe Cheledonie, with the iuyce whereof, as Pliny writeth, the Swallowes purge and cleare their sight, from dust and dung that maketh them dimme.
Tribulation Therefore may be compared to the herb Cheledonie, with the juice whereof, as pliny Writeth, the Swallows purge and clear their sighed, from dust and dung that makes them dim.
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So afflictions, 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,
So afflictions, though they seem bitter to Flesh and blood, yet they Are very medicinable and healthful to the soul, they purge out the noisome humour of sin,
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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,
Secondly, we Are Here to observe, that God does prove and try our faith, not that he might make it known unto himself, what it is: (for he Knoweth the secrets of the heart, he Searches the reins,
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:
Secondly, that we might the better know our selves, that is, that we might more clearly see our own weakness and frailness, which without the help of his grace we Are not able to help our selves:
The godly then count it exceeding ioy when they fall into diuers temptations; knowing that afflictions are therefore sent of God for the triall of their faith:
The godly then count it exceeding joy when they fallen into diverse temptations; knowing that afflictions Are Therefore sent of God for the trial of their faith:
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A vertue (saith Tertullian ) which hath such a preheminence in the ranke of vertues, that without it no man can fulfill any precept, or doe any worke acceptable vnto God:
A virtue (Says Tertullian) which hath such a pre-eminence in the rank of Virtues, that without it no man can fulfil any precept, or do any work acceptable unto God:
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and bestoweth innumerable benefites vpon vnthankefull men, and such as fight against him, and maketh as though hee saw not the sinne of men, because they should amend. And the same Sonne of God, shewed his wonderfull patience at his Conception, Natiuity, Death, and Passion:
and bestoweth innumerable benefits upon unthankful men, and such as fight against him, and makes as though he saw not the sin of men, Because they should amend. And the same Son of God, showed his wonderful patience At his Conception, Nativity, Death, and Passion:
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or faint-heartednesse, but is made the more pure, and shineth the more bright in vertue, Though now for a season yee bee in heauinesse through manifold temptations, that the triall of your faith, being much more precious then gold that perisheth (though it bee tried with fire) might be found to your praise,
or faintheartedness, but is made the more pure, and shines the more bright in virtue, Though now for a season ye be in heaviness through manifold temptations, that the trial of your faith, being much more precious then gold that Perishes (though it be tried with fire) might be found to your praise,
for gold is so ductible that betwixt the Anuile and hammer, without any diuision or interruption of parts, it is dilated and extenuated into most thin plates:
for gold is so ductible that betwixt the Anuile and hammer, without any division or interruption of parts, it is dilated and extenuated into most thin Plataea:
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So the patient minde resisteth not persecution, but is so flexible that it is not broken through inconstancy, not diuided of his persecutor through wrath,
So the patient mind Resisteth not persecution, but is so flexible that it is not broken through inconstancy, not divided of his persecutor through wrath,
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Such also was the patience of the blessed Martyrs, which being scourged and buffeted of their persecutors, answered not againe, nor resisted through impatiency:
Such also was the patience of the blessed Martyrs, which being scourged and buffeted of their persecutors, answered not again, nor resisted through impatiency:
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for, not able to suffer that God had made all things subiect vnto man, through enuy deceiued he our first parents, discontented with their estate, which brought all misery to them and their posterity.
for, not able to suffer that God had made all things Subject unto man, through envy deceived he our First Parents, discontented with their estate, which brought all misery to them and their posterity.
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Here (brethren) wee see that patience and suffering of aduersity, is so necessary vnto a Christian man, that without it hee can indeed bee no perfect Christian:
Here (brothers) we see that patience and suffering of adversity, is so necessary unto a Christian man, that without it he can indeed be no perfect Christian:
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For against the fiery darts of the deuill, through innumerable snares, through infinite assaults, wee must passe through and endure to the end, before wee come to our heauenly Country:
For against the fiery darts of the Devil, through innumerable snares, through infinite assaults, we must pass through and endure to the end, before we come to our heavenly Country:
vnlesse therefore wee bee armed with a strong and constant patience wee shall often faint before wee come to the midst of our course; therefore saith the Apostle:
unless Therefore we be armed with a strong and constant patience we shall often faint before we come to the midst of our course; Therefore Says the Apostle:
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Oris opprobria, corporis flagella, damna temporalia, the reproches of mens mouthes, the stripes of body, temporall losses, into which a certaine Schoole-man reduceth all aduersity, which the true patience must vanquish.
Oris Opprobria, corporis flagella, Damna Temporal, the Reproaches of men's mouths, the stripes of body, temporal losses, into which a certain Schoolman reduceth all adversity, which the true patience must vanquish.
Bee patient toward all men, see that none recompence euill for euill vnto any man, but euer follow that which is good, both towards your selues and towards all men.
be patient towards all men, see that none recompense evil for evil unto any man, but ever follow that which is good, both towards your selves and towards all men.
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The second note of true patience, consisteth in suffering scourges and crosses which are inflicted vpon the body, wherewith Gods children are nothing daunted or weakened,
The second note of true patience, Consisteth in suffering scourges and Crosses which Are inflicted upon the body, wherewith God's children Are nothing daunted or weakened,
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Such was the patience of holy Iob, who when hee had lost all his substance, which was very great, hee was not touched with the least motion of impatiency, but said:
Such was the patience of holy Job, who when he had lost all his substance, which was very great, he was not touched with the least motion of impatiency, but said:
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For euen as a man that is sicke of a feuer Quartane, or Tertian, if he haue some rest in the time betweene his fits, is not said therefore to bee cured of his feuer:
For even as a man that is sick of a fever Quartane, or Tertian, if he have Some rest in the time between his fits, is not said Therefore to be cured of his fever:
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so if in the water of aduersity we descend to the bottome of humility, we shall be exalted (though the world thinketh otherwise) vnto the top of felicity. VER. 4.
so if in the water of adversity we descend to the bottom of humility, we shall be exalted (though the world Thinketh otherwise) unto the top of felicity. VER. 4.
If the righteous turne away from his righteousnesse, and commit iniquitie, and do according to all the abhominations that the wicked men doth, shall hee liue? all his righteousnesse that hee hath done shall not bee mentioned:
If the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked men does, shall he live? all his righteousness that he hath done shall not be mentioned:
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but laboureth with perseuerance against the winde, vntill he commeth to the hauen: And as the hound followeth the Hare through brambles, thornes, hedges, vntill he catch her:
but Laboureth with perseverance against the wind, until he comes to the Haven: And as the hound follows the Hare through brambles, thorns, hedges, until he catch her:
So they that are putrified and worme-eaten, through custome of sinne, fall away from a good purpose, through want of perseuerance, with a little winde of temptation;
So they that Are Putrified and Worm-eaten, through custom of sin, fallen away from a good purpose, through want of perseverance, with a little wind of temptation;
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The importunate friend in the Gospell, who knocked at his friends dore, crauing to borrow three loaues, obtained that by perseuerance, which for friendship he could not.
The importunate friend in the Gospel, who knocked At his Friends door, craving to borrow three loaves, obtained that by perseverance, which for friendship he could not.
To conclude, the people continued with the Lord three daies in the Desart, and our Sauiour rewarded this their perseuerance with a notable miracle, whereby both their bodies were fed,
To conclude, the people continued with the Lord three days in the Desert, and our Saviour rewarded this their perseverance with a notable miracle, whereby both their bodies were fed,
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O (brethren) that wee would perseuer thus in prayer and in our good purposes, in hearing the word, in meditation of heauenly things, &c. O that they which spend whole daies and nights in play, cards, dice,
O (brothers) that we would persever thus in prayer and in our good Purposes, in hearing the word, in meditation of heavenly things, etc. O that they which spend Whole days and nights in play, cards, dice,
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&c. How farre greater would their gaine bee, then what they get by vaine pleasures? But what say I one day? I would to God they would bestow but one houre in a day in this duty, great surely then would bee the profite they should get thereby, &c. And thus through perseuerance, patience hath her perfect worke in vs:
etc. How Far greater would their gain be, then what they get by vain pleasures? But what say I one day? I would to God they would bestow but one hour in a day in this duty, great surely then would be the profit they should get thereby, etc. And thus through perseverance, patience hath her perfect work in us:
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For the second, which is in deed the perfection of Gods children, it is NONLATINALPHABET, certae cuiusdem rei respectu tantum, onely in respect of some certaine thing:
For the second, which is in deed the perfection of God's children, it is, certae cuiusdem rei respectu Tantum, only in respect of Some certain thing:
Or because the measure of their gifts and graces, and the vertues to which they aspire by the imputation of Christs perfection, are reputed perfect, and made acceptable vnto God.
Or Because the measure of their Gifts and graces, and the Virtues to which they aspire by the imputation of Christ perfection, Are reputed perfect, and made acceptable unto God.
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What this perfection is in this life, the Apostle notably explaneth: Not as though I had already attained to it, either were already perfect: but one thing I doe;
What this perfection is in this life, the Apostle notably Explaineth: Not as though I had already attained to it, either were already perfect: but one thing I do;
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I forget that which is behind, and endenour my selfe to that which is before. This the Apostle teacheth by an elegant Simile taken from runners in a race.
I forget that which is behind, and endenour my self to that which is before. This the Apostle Teaches by an elegant Simile taken from runners in a raze.
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but what yet remaineth farther for them to runne, that with an vnwearied course they may hasten to finish it, going still farther, neuer declining from the marke and goale,
but what yet remains farther for them to run, that with an unwearied course they may hasten to finish it, going still farther, never declining from the mark and goal,
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and grow towards perfection, and this our aspiring towards perfection, and growth in godlinesse, is by the imputation of Christs perfection, accepted and accounted for perfection before God;
and grow towards perfection, and this our aspiring towards perfection, and growth in godliness, is by the imputation of Christ perfection, accepted and accounted for perfection before God;
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THERE are some which would haue this to bee the Apostles second exhortation of crauing the true and Christian wisedome at the hands of God, by faithfull and feruent prayer.
THERE Are Some which would have this to be the Apostles second exhortation of craving the true and Christian Wisdom At the hands of God, by faithful and fervent prayer.
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where the Apostle vseth a predcupation, or preuenting of an obiection, answereth them that might obiect against the former doctrine, that they want the gift of constancy and fortitude, ioyfully to vndergoe the manifold temptations of this wretched life: as if hee had said:
where the Apostle uses a predcupation, or preventing of an objection, Answers them that might Object against the former Doctrine, that they want the gift of constancy and fortitude, joyfully to undergo the manifold temptations of this wretched life: as if he had said:
Indeed herein consisteth a principall point of the true Christian wisedome, without which it seemeth a hard thing to flesh and bloud, patiently to suffer crosses and afflictions:
Indeed herein Consisteth a principal point of the true Christian Wisdom, without which it seems a hard thing to Flesh and blood, patiently to suffer Crosses and afflictions:
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3 The motiues that should confirme our hope of obtaining the same. To omit the definitions of the Phylosophers, which were ignorant of the true wisedome.
3 The motives that should confirm our hope of obtaining the same. To omit the definitions of the Philosophers, which were ignorant of the true Wisdom.
And before him very aptly Lanctantius: who so will bee wise and blessed, let him heare the voyce of God, learne his righteousnesse, know the Mysterie of his Natiuity, contemne earthly things, loue heauenly things, that hee may attaine to the soueraigne good to which hee was created, &c. This true wisedome is grounded vpon the word of God; hereof speaketh the Princely Prophet:
And before him very aptly Lactantius: who so will be wise and blessed, let him hear the voice of God, Learn his righteousness, know the Mystery of his Nativity, contemn earthly things, love heavenly things, that he may attain to the sovereign good to which he was created, etc. This true Wisdom is grounded upon the word of God; hereof speaks the Princely Prophet:
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This wisedome as it is most necessary vnto all men, so especially for those which are vnder afflictions and persecutions, for it causeth them to reioyce in tribulation: This wisedome causeth to feele inwardly the comfort of the Spirit;
This Wisdom as it is most necessary unto all men, so especially for those which Are under afflictions and persecutions, for it Causes them to rejoice in tribulation: This Wisdom Causes to feel inwardly the Comfort of the Spirit;
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Secondly, for the tryall of our faith: Thirdly, for the aduancement of Gods glory: Fourthly, that wee being touched, might repent, least wee bee condemned with the world.
Secondly, for the trial of our faith: Thirdly, for the advancement of God's glory: Fourthly, that we being touched, might Repent, lest we be condemned with the world.
This causeth to feele the comfortable presence of Gods Spirit, in the midst of our miseries, whereby the burthen of the crosse is made light and easie.
This Causes to feel the comfortable presence of God's Spirit, in the midst of our misery's, whereby the burden of the cross is made Light and easy.
Now this wisedome being not a quality of nature, but an excellent gift of grace, is to be sought for of God by continuall and feruent prayers, not of the wise men of this world, which count the extremest folly, the greatest wisedome,
Now this Wisdom being not a quality of nature, but an excellent gift of grace, is to be sought for of God by continual and fervent Prayers, not of the wise men of this world, which count the Extremest folly, the greatest Wisdom,
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and vndermine their neighbours, &c. which indeed they shall finde, too late, to bee meere folly and madnesse, to labour to winne the fleeting world, and loose their owne soules.
and undermine their neighbours, etc. which indeed they shall find, too late, to be mere folly and madness, to labour to win the fleeting world, and lose their own Souls.
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Not of the Philosophers, which obseruing but the second causes onely, and following nature their guide, do miserably ensnare, rather then comfort, the wretched mindes of men.
Not of the Philosophers, which observing but the second Causes only, and following nature their guide, do miserably ensnare, rather then Comfort, the wretched minds of men.
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There is nothing that so much withholdeth Gods bountifulnesse, in granting our petitions, as doubtfulnesse, when our mindes are distracted into diuers opinions, and not fully perswaded of Gods power,
There is nothing that so much withholdeth God's bountifulness, in granting our petitions, as doubtfulness, when our minds Are distracted into diverse opinions, and not Fully persuaded of God's power,
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The Greeke Scholia expoundeth it of him, which being pressed downe with the weight of his sinnes, thinketh them to be greater then God is able, or willing, to forgiue.
The Greek Scholia expoundeth it of him, which being pressed down with the weight of his Sins, Thinketh them to be greater then God is able, or willing, to forgive.
Heere wee are taught that without faith there is no accesse vnto God, vnlesse faith as a most cleere light, doth disperse the darkenesse of our mindes, shew vs the way,
Here we Are taught that without faith there is no access unto God, unless faith as a most clear Light, does disperse the darkness of our minds, show us the Way,
Bee not afrayd, onely beleeue: And at the raysing of Lazarus, vnto Martha: Beleeuest thou this? By faith, onely then, our prayers are strengthned and made effectuall, whereby approaching vnto God, we are heard.
be not afraid, only believe: And At the raising of Lazarus, unto Martha: Believest thou this? By faith, only then, our Prayers Are strengthened and made effectual, whereby approaching unto God, we Are herd.
Now in the third place commeth to bee considered, certaine comfortable motiues to confirme our hope, that if wee aske this wisedome faithfully we shall obtaine it.
Now in the third place comes to be considered, certain comfortable motives to confirm our hope, that if we ask this Wisdom faithfully we shall obtain it.
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Abraham craued but a son of the Lord, as an heire of his goods, and God promised to multiply his seed as the Starres of heauen, and as the sand that is by the Sea-shore:
Abraham craved but a son of the Lord, as an heir of his goods, and God promised to multiply his seed as the Stars of heaven, and as the sand that is by the Seashore:
So Gods great Magnificence whereby he giueth generally to all men, which carieth a comfortable Emphasis. If God giueth liberally vnto all men, will hee not giue wisedome vnto vs,
So God's great Magnificence whereby he gives generally to all men, which Carrieth a comfortable Emphasis. If God gives liberally unto all men, will he not give Wisdom unto us,
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if wee aske in faith? Shall wee susspect his liberality vnto vs, who is so bountifull vnto all flesh? So liberall is our good God, That hee spared not his owne Son,
if we ask in faith? Shall we suspect his liberality unto us, who is so bountiful unto all Flesh? So liberal is our good God, That he spared not his own Son,
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but gaue him for vs all vnto death, and shall hee not with him giue vs all things also? He giueth food vnto all creatures, And feedeth the yong Rauens which call vpon him, And shall hee neglect to heare the prayers of man, whom he hath aboue all other creatures created to eternall glory? Great surely is the weight of this generall speech (vnto all men) hee denyeth himselfe to none, hee is the inexhaust fountaine of all goodnesse, euer open vnto all thirsty soules, without exception, hee calleth all vnto him:
but gave him for us all unto death, and shall he not with him give us all things also? He gives food unto all creatures, And feeds the young Ravens which call upon him, And shall he neglect to hear the Prayers of man, whom he hath above all other creatures created to Eternal glory? Great surely is the weight of this general speech (unto all men) he denyeth himself to none, he is the inexhaust fountain of all Goodness, ever open unto all thirsty Souls, without exception, he calls all unto him:
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So great is his loue and kindnesse, that hee neuer vpbraideth vs with his former benefits, that thereby hee should shame or repell those that pray vnto him.
So great is his love and kindness, that he never upbraideth us with his former benefits, that thereby he should shame or repel those that pray unto him.
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Wee see men (yea of the most liberall sort) will oftentimes reproach such as craue of them, with their former gifts, that thereby they might shift and shake off importunate suters.
we see men (yea of the most liberal sort) will oftentimes reproach such as crave of them, with their former Gifts, that thereby they might shift and shake off importunate Suitors.
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if wee thinke to receiue any thing of the Lord, and therefore Vers. 6. He compareth a doubtfull wauering minde vnto a waue of the sea tossed of the winde;
if we think to receive any thing of the Lord, and Therefore Vers. 6. He compareth a doubtful wavering mind unto a wave of the sea tossed of the wind;
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or that which shall bee more profitable for vs: VER. 8. A wauering minded man is vnstable in all his waies, &c. THIS generall rule the Apostle addeth to the former conclusision, as it were assigning a reason thereof:
or that which shall be more profitable for us: VER. 8. A wavering minded man is unstable in all his ways, etc. THIS general Rule the Apostle adds to the former conclusision, as it were assigning a reason thereof:
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This man is not onely inconstant, and wauering, in his prayers, but also in all other things that hee thinketh or doth, hauing one thing in his tongue, another thing in his heart, changing his affections with the time,
This man is not only inconstant, and wavering, in his Prayers, but also in all other things that he Thinketh or does, having one thing in his tongue, Another thing in his heart, changing his affections with the time,
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What maruell then, if such a man obtaine nothing at GODS hands? Doth not this so filthy inconstancy deserue a iust repulse? Hee is called NONLATINALPHABET, which with diuers cogitations about the same thing is distracted,
What marvel then, if such a man obtain nothing At GOD'S hands? Does not this so filthy inconstancy deserve a just repulse? He is called, which with diverse cogitations about the same thing is distracted,
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and filthy, yet they affect and forge beauty, with painting and garish attire. Saint Bernard saith they are like Simon of Cyren, who carryed the crosse of Christ, but not willingly:
and filthy, yet they affect and forge beauty, with painting and garish attire. Saint Bernard Says they Are like Simon of Cyrene, who carried the cross of christ, but not willingly:
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Hee is like the stone called Chrysolenium, which resembleth the Chrisolite, when yet it is not the same in price nor profite, which (as Isidore saith) is of a golden colour,
He is like the stone called Chrysolenium, which resembles the Chrysolite, when yet it is not the same in price nor profit, which (as Isidore Says) is of a golden colour,
as Hereticks, Schismaticks, and Nullifidians, which leane sometime to this opinion, sometime to that, that they may please the humours of men, of whom they expect some aduantage.
as Heretics, Schismatics, and Nullifidians, which lean sometime to this opinion, sometime to that, that they may please the humours of men, of whom they expect Some advantage.
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Fourthly, Saint Bernard calleth them duplices animo, double-minded, which once professing a religious zeale in the seruice of God, in hearing the word Preached,
Fourthly, Saint Bernard calls them duplices animo, double-minded, which once professing a religious zeal in the service of God, in hearing the word Preached,
Fiftly, they beare a double minde which are parasites, flatterers, and traitors towards their brethren, which (as the prouerbe is) Vua manu pauem, altera lapidem aut gladium ostentant:
Fifty, they bear a double mind which Are Parasites, Flatterers, and Traitors towards their brothers, which (as the proverb is) Vua manu pauem, altera lapidem Or Gladium Ostentant:
They resemble Cain, who vnder colour of walking in the fields, slew his brother Abel. They are like Ioab, who traiterously with a fained kisse slew Abner: They are the children of the Traytor Iudas, who also with a kisse betrayed his Maister, the most innocent Lambe, the Sonne of God. Such the Wise-man pronounceth accursed:
They resemble Cain, who under colour of walking in the fields, slew his brother Abel. They Are like Ioab, who traitorously with a feigned kiss slew Abner: They Are the children of the Traitor Iudas, who also with a kiss betrayed his Master, the most innocent Lamb, the Son of God. Such the Wiseman pronounceth accursed:
Blessed is the man that endureth temptations &c. There are two sorts of men, poore and rich, to both which the doctrine of patience vnder the Crosse is necessary:
Blessed is the man that Endureth temptations etc. There Are two sorts of men, poor and rich, to both which the Doctrine of patience under the Cross is necessary:
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and other calamities, to which is opposed NONLATINALPHABET the rich, to whom all things pertaining to this mortall life doe succeed after their desires.
and other calamities, to which is opposed the rich, to whom all things pertaining to this Mortal life do succeed After their Desires.
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The Apostle willeth the poore brethren to reioyce in affliction, because they are hereby exalted, either to the true profession of the Gospell of Christ,
The Apostle wills the poor brothers to rejoice in affliction, Because they Are hereby exalted, either to the true profession of the Gospel of christ,
and therefore heires of the heauenly glory, as Christ himselfe testifieth: O yee fooles and slow of heart to beleeue all that the Prophets haue spoken:
and Therefore Heirs of the heavenly glory, as christ himself Testifieth: Oh ye Fools and slow of heart to believe all that the prophets have spoken:
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as very profitable vnto them, because being taught thereby how vaine the pompe and riches of this world is, they are restrained within the bounds of their duty:
as very profitable unto them, Because being taught thereby how vain the pomp and riches of this world is, they Are restrained within the bounds of their duty:
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now for the profession of Christ hee is contemned and despised. NONLATINALPHABET Exaltatio is the glorificatiō of the Saints which Christ giueth vnto his faithfull seruants:
now for the profession of christ he is contemned and despised. Exaltatio is the glorification of the Saints which christ gives unto his faithful Servants:
though neuer so poore, abiect, and base in the world, Brethren: for all which haue partaked of the same Baptisme, hauing the same God their Father and Creator, the same Sonne, their Sauiour and Redeemer, the same holy Ghost, their Sanctifier;
though never so poor, abject, and base in the world, Brothers: for all which have partaked of the same Baptism, having the same God their Father and Creator, the same Son, their Saviour and Redeemer, the same holy Ghost, their Sanctifier;
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and murthers, haue crept now into the place thereof? This prouerbe, Homo homini Deus, one man is as it were a God towards another, this wretched age hath turned into, homo homini damon, Lupus, one man is a deuill, or a wolfe towards another:
and murders, have crept now into the place thereof? This proverb, Homo Homini Deus, one man is as it were a God towards Another, this wretched age hath turned into, homo Homini damon, Lupus, one man is a Devil, or a wolf towards Another:
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First, it signifieth the Crowne of heauenly glory, wherewith Christ will crowne all in his Kingdome which heere suffer patiently the crosse and afflictions for his names sake, with the most certaine expectation whereof the seruants of God do erect their mindes and comfort themselues in all aduersity,
First, it signifies the Crown of heavenly glory, wherewith christ will crown all in his Kingdom which Here suffer patiently the cross and afflictions for his names sake, with the most certain expectation whereof the Servants of God do erect their minds and Comfort themselves in all adversity,
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when they are hated and afflicted of the wicked, as the Apostles, Which went reioycing that they were counted worthy to suffer rebuke for Christs name:
when they Are hated and afflicted of the wicked, as the Apostles, Which went rejoicing that they were counted worthy to suffer rebuke for Christ name:
but vnto vs all, as the example of blessed Iob, whom God first humbled with many afflictions before hee exalted him vnto glory, telleth vs: so Abel, Noe, Abraham.
but unto us all, as the Exampl of blessed Job, whom God First humbled with many afflictions before he exalted him unto glory, Telleth us: so Abel, No, Abraham.
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THE other part of his exhortation pertaineth to the rich men, for hee taketh heere NONLATINALPHABET diuitem, for a man any way fortunate in this world, Whose sonnes are as the yong plants,
THE other part of his exhortation pertaineth to the rich men, for he Takes Here diuitem, for a man any Way fortunate in this world, Whose Sons Are as the young plants,
Hee is heere commanded to reioyce NONLATINALPHABET in his humiliation, and abiection. As then the crosse and afflictions are profitable to the poore, who are thereby exalted,
He is Here commanded to rejoice in his humiliation, and abjection. As then the cross and afflictions Are profitable to the poor, who Are thereby exalted,
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so is this doctrine also very profitable to the rich, for he is taught thereby, not to be proud, Ne nimium fortunae blandienti credat, that hee trust not too much flattering Fortune, seeing that his riches are vnstable:
so is this Doctrine also very profitable to the rich, for he is taught thereby, not to be proud, Ne Nimium Fortunae blandienti Credat, that he trust not too much flattering Fortune, seeing that his riches Are unstable:
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When God then taketh from the rich these deceitfull baites of the world, when hee turneth their wealth into want, their mirth into misery, their plenty into penury, their happines into heauinesse, they are exhorted here by the Apostle to reioyce, seeing the occasion of many sinnes, which commonly riches ministreth, are taken away.
When God then Takes from the rich these deceitful baits of the world, when he turns their wealth into want, their mirth into misery, their plenty into penury, their happiness into heaviness, they Are exhorted Here by the Apostle to rejoice, seeing the occasion of many Sins, which commonly riches Ministereth, Are taken away.
and into many foolish and noysome lusts, which drowne men in perdition and destruction, for the desire of money is the roote of all euill, &c, And our Sauiour himselfe:
and into many foolish and noisome Lustiest, which drown men in perdition and destruction, for the desire of money is the root of all evil, etc., And our Saviour himself:
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When the rich man then is humbled, by losse of goods, spoyle of wealth, decrease of riches, hee is exhorted to reioyce, in as much as the occasion of much euill,
When the rich man then is humbled, by loss of goods, spoil of wealth, decrease of riches, he is exhorted to rejoice, in as much as the occasion of much evil,
This then is the Apostles doctrine, that seeeing in euery estate of this life, in pouerty and riches, in high and low estate, many occasions of impatience are ministred, the onely remedy then is, in all the alterations of Fortune, in all the changes of this world, to beare our selues patient vnder the crosse.
This then is the Apostles Doctrine, that seeing in every estate of this life, in poverty and riches, in high and low estate, many occasions of impatience Are ministered, the only remedy then is, in all the alterations of Fortune, in all the changes of this world, to bear our selves patient under the cross.
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The rich when hee dyeth shall not carry his goods with him, neither shall his pompe follow him. Two dreadfull examples wee haue hereof in holy Scripture:
The rich when he Dies shall not carry his goods with him, neither shall his pomp follow him. Two dreadful Examples we have hereof in holy Scripture:
To these may be added the churlish Naball, who after his royall and princely feastings, refused to giue a little bread vnto Dauid, and was stricken with sudden death,
To these may be added the churlish Nabal, who After his royal and princely feastings, refused to give a little bred unto David, and was stricken with sudden death,
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How needfull then is it to hearken vnto this counsell of the Apostle? Charge them that are rich in this world, that they bee not high-minded, and that they trust not in vncertaine riches,
How needful then is it to harken unto this counsel of the Apostle? Charge them that Are rich in this world, that they be not High-minded, and that they trust not in uncertain riches,
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Secondly, wee are heere taught that the wisedome of this world deceiueth, and is filthily deceiued, which iudgeth their state to bee wretched & most miserable, which for Christ his sake are depriued of riches and honours,
Secondly, we Are Here taught that the Wisdom of this world deceiveth, and is filthily deceived, which Judgeth their state to be wretched & most miserable, which for christ his sake Are deprived of riches and honours,
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But heere some may obiect, that when Saint Iames willeth the brother of low degree to reioyce, &c. and the rich when he is made low and humbled, hee is contrary to other places of Scripture,
But Here Some may Object, that when Saint James wills the brother of low degree to rejoice, etc. and the rich when he is made low and humbled, he is contrary to other places of Scripture,
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Christian Religion teacheth vs, that all things happen vnto vs from God, who disposeth all things by his eternall Prouidence, which who so holdeth then in low degree to reioyce when wee are brought low, what is it else but to reioyce in the Lord?
Christian Religion Teaches us, that all things happen unto us from God, who Disposeth all things by his Eternal Providence, which who so holds then in low degree to rejoice when we Are brought low, what is it Else but to rejoice in the Lord?
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Policrates the mighty Prince of the Samians, who had fortune a long time so obsequious, that his hope was alwaies the apprehension of the thing desired:
Policrates the mighty Prince of the Samians, who had fortune a long time so obsequious, that his hope was always the apprehension of the thing desired:
Vota enim nuncupabantur, simul & soluebantur, cuius velle & posse in aequo positum videbatur, saith a Writer, whose wishes and vowes were together made and performed, whose will and atchiuements seemed to be both alike:
Vota enim nuncupabantur, simul & soluebantur, cuius velle & posse in Aequo positum Videbatur, Says a Writer, whose wishes and vows were together made and performed, whose will and achievements seemed to be both alike:
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who when hee would make proofe of his fortune, cast a Iewell of great value into the sea, which in short time he receiued againe, being found of his Cooke in the belly of a fish which his Cater had vnwittingly bought in the market; yet hee miserably dyed:
who when he would make proof of his fortune, cast a Jewel of great valve into the sea, which in short time he received again, being found of his Cook in the belly of a Fish which his Cater had unwittingly bought in the market; yet he miserably died:
Cyrus King of Persia, who diuided the riuer Ganges, wherein one of his Souldiers was drowned, into 400 and 60 Channels, was at last taken by Thomiris Queene of the Masegetes, and his head cast into a barrell of mans bloud.
Cyrus King of Persiam, who divided the river Ganges, wherein one of his Soldiers was drowned, into 400 and 60 Channels, was At last taken by Thomyris Queen of the Masegetes, and his head cast into a barrel of men blood.
and drawne in a Chariot about the Citty Thara, where hauing receiued many woūds miserably dyed? What of Alexander the Great, which after so many victories,
and drawn in a Chariot about the city Thara, where having received many wounds miserably died? What of Alexander the Great, which After so many victories,
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so many triumphes, and almost all the whole world subiected vnto him, was at last by Cassander the sonne of Antipater poysoned? And almost infinite more recorded in histories, whose miserable fall proued true this of the Apostle;
so many Triumphos, and almost all the Whole world subjected unto him, was At last by Cassander the son of Antipater poisoned? And almost infinite more recorded in histories, whose miserable fallen proved true this of the Apostle;
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The glory of this world vanisheth as the flower of the grasse. Hodie (saith Ambrose) videas adolescentem validum, pubescentis aetatis virtute florentem:
The glory of this world Vanishes as the flower of the grass. Hodie (Says Ambrose) Videos adolescentem validum, pubescentis aetatis virtute florentem:
Thou maist see to day a yong man, strong, flourishing, in the vigour of his youth, with a liuely hue and fresh colour, the next day hee meeteth thee with his face & color changed.
Thou Mayest see to day a young man, strong, flourishing, in the vigour of his youth, with a lively hue and fresh colour, the next day he meeteth thee with his face & colour changed.
Pleros { que } enim, aut labor frangit, aut inopia macerat, aut cruditas vexat, aut vina corrumpunt, aut senectus debilitat, aut luxuria decolorat, aut morbi fatigant:
Pleros { que } enim, Or labour Frangit, Or Inopia macerate, Or cruditas vexat, Or vina Corrupt, Or Old age debilitat, Or luxuria decolorat, Or Morbi fatigant:
and many more such examples in holy Scripture. One example more I cannot omit, recorded by Nicephorus. Theodorus the Physition, a man wise and prudent, who being sent of Mauritius the Emperour vnto Chaganus a most mighty Captaine about a composition of peace,
and many more such Examples in holy Scripture. One Exampl more I cannot omit, recorded by Nicephorus. Theodorus the physician, a man wise and prudent, who being sent of Mauritius the Emperor unto Chaganus a most mighty Captain about a composition of peace,
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Sesostris King of Egypt, through his many conquests, being drunken with the wine of pride and ambition, caused a Chariot to be made, adorned with gold and precious stones, which hee caused to be drawne by foure of his conquered Kings:
Sesostris King of Egypt, through his many conquests, being drunken with the wine of pride and ambition, caused a Chariot to be made, adorned with gold and precious stones, which he caused to be drawn by foure of his conquered Kings:
And beholding one of them neuer auerting his eyes from the motion of the wheele, demanded of him his conceite in so doing, who answered, that in the wheele hee considered the wonderfull change,
And beholding one of them never averting his eyes from the motion of the wheel, demanded of him his conceit in so doing, who answered, that in the wheel he considered the wonderful change,
O then how are our mindes bewitched, how is our vnderstanding blinded? that forsaking God the vnchangeable and eternall good, wee will follow the fading shewes of this deceitfull world?
Oh then how Are our minds bewitched, how is our understanding blinded? that forsaking God the unchangeable and Eternal good, we will follow the fading shows of this deceitful world?
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What a folly then is it to account them happy which swim in worldly prosperity? It is euen as if seeing a man in a goodly bed, serued with all dainties,
What a folly then is it to account them happy which swim in worldly Prosperity? It is even as if seeing a man in a goodly Bed, served with all dainties,
and with sweete musicke, should thinke him much blessed, when yet the intollerable paine of the Gout, will suffer him to take no rest nor pleasure day nor night. VER. 12.
and with sweet music, should think him much blessed, when yet the intolerable pain of the Gout, will suffer him to take no rest nor pleasure day nor night. VER. 12.
Blessed is the man that endureth temptation, &c. HERE is the Apostles conclusion of the whole doctrine of the Crosse, which is taken from the reward of patience, which is blessednesse:
Blessed is the man that Endureth temptation, etc. HERE is the Apostles conclusion of the Whole Doctrine of the Cross, which is taken from the reward of patience, which is blessedness:
The wise men of this world doe greatly erre, which place their felicity in bodily pleasures, riches, honours, &c. For blessed indeed is that man which for godlinesse sake is dispoyled of all his goods, suffereth imprisonment,
The wise men of this world do greatly err, which place their felicity in bodily pleasures, riches, honours, etc. For blessed indeed is that man which for godliness sake is despoiled of all his goods, suffers imprisonment,
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This paradox then the Apostle defendeth against the common opinion of the world, which is the same which the Sonne of God himselfe preached on the Mount:
This paradox then the Apostle defendeth against the Common opinion of the world, which is the same which the Son of God himself preached on the Mount:
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but Christ pronounceth them blessed which hunger and thirst after righteousnesse: The wisedome of the world esteemeth them blessed which haue all things at their desire,
but christ pronounceth them blessed which hunger and thirst After righteousness: The Wisdom of the world esteems them blessed which have all things At their desire,
& put to death, for as much as now they are blessed in hope, & shall shortly com to the real fruitiō of blessednes: Though in the sight of the vnwise they appeare to die, yet they are in rest.
& put to death, for as much as now they Are blessed in hope, & shall shortly come to the real fruition of blessedness: Though in the sighed of the unwise they appear to die, yet they Are in rest.
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and the certaine expectation of the heauenly good things which in our Country wee shall enioy. Of this speaketh the Apostle: Wee are saued by hope: And againe:
and the certain expectation of the heavenly good things which in our Country we shall enjoy. Of this speaks the Apostle: we Are saved by hope: And again:
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Yee are Citizens with the Saints, and of the houshold of God: And the Psalmist: Blessed is hee whose wickednesse is forgiuen, and whose sinne is couered.
Ye Are Citizens with the Saints, and of the household of God: And the Psalmist: Blessed is he whose wickedness is forgiven, and whose sin is covered.
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Vbi ergo portio mea regnat, ibi me regnare credo, vbi caro mea glorificatur, ibi gloriosum me cognosco, vbi sanguis meus dominatur, ibi dominari me sentio:
Vbi ergo portio mea Reigneth, There me Reign credo, vbi Caro mea glorificatur, There Gloriosum me cognosco, vbi sanguis meus dominatur, There Dominari me sentio:
Where a portion of mee doth raigne already, there beleeue I that I shall raigne, where my flesh is glorified, there know I that I shall be glorified, &c. Though I bee a sinner,
Where a portion of me does Reign already, there believe I that I shall Reign, where my Flesh is glorified, there know I that I shall be glorified, etc. Though I be a sinner,
The second blessednesse is in our Countrie, and in the true and reall possession of the Kingdome of heauen, which consisteth in the bright vision and fruition of God:
The second blessedness is in our Country, and in the true and real possession of the Kingdom of heaven, which Consisteth in the bright vision and fruition of God:
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Wee will be glad in thee: where the Latine hath out of the Hebrew: Exultabimus & laetabimur in te, memores vberum tuorum super vinum: Which importeth thus much:
we will be glad in thee: where the Latin hath out of the Hebrew: Exultabimus & laetabimur in te, Memories vberum tuorum super vinum: Which imports thus much:
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In thee onely ô thou sweete Bridegroome of my soule, I wil reioyce, which art able to giue me the true ioy, the full ioy, the ioy euery way absolute and perfect, the ioy immarcessible,
In thee only o thou sweet Bridegroom of my soul, I will rejoice, which art able to give me the true joy, the full joy, the joy every Way absolute and perfect, the joy Immarcessible,
But by this word (vbera) the Diuine Consolation is signified, that most precious Nectar of eternall glory, proceeding from the breasts of GOD, wherewith all the blessed Saints inebriabuntur, shall bee drunken, that yee may sucke and bee satisfied with the breasts of her consolation.
But by this word (Udders) the Divine Consolation is signified, that most precious Nectar of Eternal glory, proceeding from the breasts of GOD, wherewith all the blessed Saints inebriabuntur, shall be drunken, that ye may suck and be satisfied with the breasts of her consolation.
O good GOD whose heart is so stony, yea, harder then adamant, which hearing these things is not dissolued and softned? O how blessed a thing shall it bee to see so many holy Saints,
Oh good GOD whose heart is so stony, yea, harder then adamant, which hearing these things is not dissolved and softened? O how blessed a thing shall it be to see so many holy Saints,
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This (deerely beloued brethren) is the blessednesse of Gods Elect, these are the ioyes which the Spouse, the Church, affirmeth to bee better then any wine,
This (dearly Beloved brothers) is the blessedness of God's Elect, these Are the Joys which the Spouse, the Church, Affirmeth to be better then any wine,
for the sweetnesse thereof incomparably surpasseth all pleasures that may bee imagined, the remembrance thereof is sufficient (where there is one drop of the loue of God) to stirre vp the desire, to refresh the minde, to draw the will;
for the sweetness thereof incomparably Surpasses all pleasures that may be imagined, the remembrance thereof is sufficient (where there is one drop of the love of God) to stir up the desire, to refresh the mind, to draw the will;
O how sweet must the fruition of this blessednesse bee, when the remembrance thereof, as a little taste in this life, maketh men despise all earthly delights? This made the Prophet cry out:
O how sweet must the fruition of this blessedness be, when the remembrance thereof, as a little taste in this life, makes men despise all earthly delights? This made the Prophet cry out:
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Againe, Quam magna multitudo dulcedinis tuae domine (as the Latine hath) How great is thy goodnesse which thou hast laid vp for them that feare thee? The Apostle Saint Paul, hauing tasted the same,
Again, Quam Magna multitudo dulcedinis tuae domine (as the Latin hath) How great is thy Goodness which thou hast laid up for them that Fear thee? The Apostle Saint Paul, having tasted the same,
but cursim & raptim, could not containe himselfe, but protested, That the afflictions of this present time are not worthy of the glory, which shall hee shewed vnto vs.
but cursim & Raptim, could not contain himself, but protested, That the afflictions of this present time Are not worthy of the glory, which shall he showed unto us
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Heere wee also learne that if hee be blessed which patiently endureth temptations, then cursed are they which haue here all their pleasure, consolation, and prosperity.
Here we also Learn that if he be blessed which patiently Endureth temptations, then cursed Are they which have Here all their pleasure, consolation, and Prosperity.
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Let worldlings then count fortunes flattery their felicity, let the filthy Epicures count beastlinesse their blessednesse, let them count filthy lust their delight, let the miser churle count gold his God, the letcher his paragon his Paradise, &c. yet let the Christian confesse, the bearing of the Crosse, the suffering of affliction, the triall of their faith, to bee their happinesse and felicity, with the blessed Apostle, which saith:
Let worldlings then count fortune's flattery their felicity, let the filthy Epicureans count beastliness their blessedness, let them count filthy lust their delight, let the miser churl count gold his God, the lecher his paragon his Paradise, etc. yet let the Christian confess, the bearing of the Cross, the suffering of affliction, the trial of their faith, to be their happiness and felicity, with the blessed Apostle, which Says:
Wee are heere taught, what is the condition and state of the godly in this world, that they are euen as sheepe among wolues, that is, exposed to the hatred, slander,
we Are Here taught, what is the condition and state of the godly in this world, that they Are even as sheep among wolves, that is, exposed to the hatred, slander,
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The Apostle expresseth also the time when it shall bee giuen, when wee are tryed; the Crowne is promised after our conflict, the hire is not rendred before wee haue done our labour:
The Apostle Expresses also the time when it shall be given, when we Are tried; the Crown is promised After our conflict, the hire is not rendered before we have done our labour:
Againe, wee are heere taught that our life was not giuen vs of God, that wee should serue our lusts, follow our fleshly pleasures, to giue our selues to couetousnesse,
Again, we Are Here taught that our life was not given us of God, that we should serve our Lustiest, follow our fleshly pleasures, to give our selves to covetousness,
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and ambition, whereby the soule is defiled, but that wee should serue the Lord, &c. This being so, they then flatter and deceiue themselues, which thinke to bee partakers of the reward, without euer entring into the combate and tryall of temptations.
and ambition, whereby the soul is defiled, but that we should serve the Lord, etc. This being so, they then flatter and deceive themselves, which think to be partakers of the reward, without ever entering into the combat and trial of temptations.
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That hee might stirre vp our mindes with the greatnesse of the reward, and our heauenly happinesse, hee vseth heere a metaphor, taken from such as contend, and striue for masteries.
That he might stir up our minds with the greatness of the reward, and our heavenly happiness, he uses Here a metaphor, taken from such as contend, and strive for masteries.
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Champions, and Conquerours, in signe of glory haue Crownes giuen them, either Ciuicas, Murales, Castrenses, Nauales, made some of Lawrell, some of Oake, &c. So all good Christians, that fight in the cause of the soueraigne Emperour of heauen and earth, haue a Crowne of heauenly glory reserued for them,
Champions, and Conquerors, in Signen of glory have Crowns given them, either Ciuicas, Murales, Castrenses, Nauales, made Some of Laurel, Some of Oak, etc. So all good Christians, that fight in the cause of the sovereign Emperor of heaven and earth, have a Crown of heavenly glory reserved for them,
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the first for which they contended with the Philistimes, they called Contention; the second, for which they also stroue, they called Hatred; the third, which without contradiction they enioyed, they called latitudinem, largenesse;
the First for which they contended with the Philistines, they called Contention; the second, for which they also strove, they called Hatred; the third, which without contradiction they enjoyed, they called latitudinem, largeness;
To signifie vnto vs, that before wee come to the fountaines of liuing waters, where there is true rest, true safety, eternall felicity, wee must first passe through hatreds, contentions, labour, strife, in this life.
To signify unto us, that before we come to the fountains of living waters, where there is true rest, true safety, Eternal felicity, we must First pass through hatreds, contentions, labour, strife, in this life.
The Apostle Paul calleth this reward, An incorruptible Crowne; The Spirit of God also in another place, promiseth to the Church of Smirna a Crowne of Life.
The Apostle Paul calls this reward, an incorruptible Crown; The Spirit of God also in Another place, promises to the Church of Smyrna a Crown of Life.
This being so (brethren) I may iustly cry out vnto this wicked age, with the Prophet Esay: Quare appenditis argentum & non in panibus? laborem vestrum & non in satietate.
This being so (brothers) I may justly cry out unto this wicked age, with the Prophet Isaiah: Quare appenditis argentum & non in panibus? laborem Vestrum & non in satietate.
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and your labour without being satisfied? By siluer is meant the time of this present life, that precious gold which wee should lay out for eternall felicity, which yet wee spend not vpon Bread;
and your labour without being satisfied? By silver is meant the time of this present life, that precious gold which we should lay out for Eternal felicity, which yet we spend not upon Bred;
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God dealeth with his children as a bountifull and louing father, who promiseth his sonne, that if hee will doe such or such a thing, hee will make him his heire of all his ample inheritance, which farre exceedeth the deserts of his child,
God deals with his children as a bountiful and loving father, who promises his son, that if he will do such or such a thing, he will make him his heir of all his ample inheritance, which Far exceeds the deserts of his child,
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And least hee might seeme arrogantly to claime the same, as merited for the worthinesse of his workes, hee ascribeth all to the gift of God, when hee addeth;
And least he might seem arrogantly to claim the same, as merited for the worthiness of his works, he ascribeth all to the gift of God, when he adds;
I count the afflictions of this present time not worthy of the glory which shall be shewed vnto vs. Again, Our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternal weight.
I count the afflictions of this present time not worthy of the glory which shall be showed unto us Again, Our Light affliction which is but for a moment Causes unto us a Far more excellent and Eternal weight.
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Now this reward is most sure and firme, and shall neuer faile vs, in regard of the vnchangeable and euer-liuing God, vpon whom it is grounded, With whom is no variablenesse neither shadow of changing, saith this our Apostle:
Now this reward is most sure and firm, and shall never fail us, in regard of the unchangeable and everliving God, upon whom it is grounded, With whom is no variableness neither shadow of changing, Says this our Apostle:
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The fifth Sermon. IAMES 1.13. &c. Let no man say when hee is tempted, I am tempted of God, &c. HITHERTO the Apostle hauing entreated of outward temptations whereby our faith, patience, and constancy is proued;
The fifth Sermon. JAMES 1.13. etc. Let no man say when he is tempted, I am tempted of God, etc. HITHERTO the Apostle having entreated of outward temptations whereby our faith, patience, and constancy is proved;
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and hauing many waies set downe the profites that come thereby, hee now commeth to the other kind of temptations, which are the inward temptations of the mind which proceed from the flesh, our depraued will,
and having many ways Set down the profits that come thereby, he now comes to the other kind of temptations, which Are the inward temptations of the mind which proceed from the Flesh, our depraved will,
The Apostle in the proposition meeteth with this cauill, which some wicked men might pretend to excuse their sinnes, saying it was Gods will I should do this, hee prouoked and tempted me thereto.
The Apostle in the proposition meeteth with this cavil, which Some wicked men might pretend to excuse their Sins, saying it was God's will I should do this, he provoked and tempted me thereto.
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when pride prouoketh him, when couetousnesse catcheth him, when the world enticeth him, or any other temptation assaileth him, let him not, I say, impute this vnto God:
when pride provoketh him, when covetousness Catches him, when the world entices him, or any other temptation assails him, let him not, I say, impute this unto God:
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for NONLATINALPHABET is hee Qui ad malè agendum solicitatur, which is solicited to do euill, and the species in these words NONLATINALPHABET, à propria cupiditate.
for is he Qui ad malè agendum solicitatur, which is solicited to do evil, and the species in these words, à propria cupiditate.
either God tempteth, Sathan tempteth, or Man tempteth, and in regard of these three causes, there are three kinds of temptations, diuers in regard of the sundry ends of euery one of them,
either God tempts, Sathan tempts, or Man tempts, and in regard of these three Causes, there Are three Kinds of temptations, diverse in regard of the sundry ends of every one of them,
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and NONLATINALPHABET signifieth experimentum, hence commeth NONLATINALPHABET tentare, experimentum capere de re aliqua, the primitiue seemeth to bee NONLATINALPHABET stimulo, pungo, which is the property of temptation.
and signifies experimentum, hence comes tentare, experimentum capere de re Any, the primitive seems to be stimulo, pungo, which is the property of temptation.
In this temptation of triall, or proofe, God tempted Abraham, willing him to sacrifice his deere and onely sonne Isaac, not that hee himselfe was ignorant of it,
In this temptation of trial, or proof, God tempted Abraham, willing him to sacrifice his deer and only son Isaac, not that he himself was ignorant of it,
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in the succeeding ages how Sathan bestirred him with his tares and darnell of false teachers, the writings of the Fathers, and Ecclesiasticall Histories are full.
in the succeeding ages how Sathan bestirred him with his tares and darnel of false Teachers, the writings of the Father's, and Ecclesiastical Histories Are full.
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yea in the very bosome of the Church, among our selues (as the Apostle before prophesied) some are start vp speaking peruerse things (and that vnder the colour of reformation) drawing Disciples after them: Vnder the colour of religion bringing in a hotch-poch,
yea in the very bosom of the Church, among our selves (as the Apostle before prophesied) Some Are start up speaking perverse things (and that under the colour of Reformation) drawing Disciples After them: Under the colour of Religion bringing in a hotch-poch,
borrowing their disdaine of the Donatists, their supposed purity of the Catheroy, their pretended equality in the Ministery, of the Aerians, their sequestring themselues from others,
borrowing their disdain of the Donatists, their supposed purity of the Catheroy, their pretended equality in the Ministry, of the Aerians, their sequestering themselves from Others,
and disdaining to salute, of the Donatists and Anabaptists, as also their impugning of gouernement, their pinching at Princes prerogatiues, of the Papists, &c. And all this, God permitteth for the proofe and tryall of the godly, that wee should not bee like children, wauering and carryed about with euery winde of doctrine by the deceit of men.
and disdaining to salute, of the Donatists and Anabaptists, as also their impugning of government, their pinching At Princes prerogatives, of the Papists, etc. And all this, God permitteth for the proof and trial of the godly, that we should not be like children, wavering and carried about with every wind of Doctrine by the deceit of men.
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I answere, wee must vnderstand, that obduration in Scripture is taken three manner of waies, Naturalis, Voluntaria, & Diuina: Naturall, Voluntary, and Diuine.
I answer, we must understand, that obduration in Scripture is taken three manner of ways, Naturalis, Voluntary, & Divine: Natural, Voluntary, and Divine.
Whereby it is manifest that when God is said to harden, it is not so to bee vnderstood as if hee did harden them which before were soft and flexible: but thus;
Whereby it is manifest that when God is said to harden, it is not so to be understood as if he did harden them which before were soft and flexible: but thus;
And how? Per accidens: Surely because God heerein worketh no euill, but the deuill abuseth Gods benefites bestowed vpon a man to his obduration and hardening of his heart,
And how? Per Accidents: Surely Because God herein works no evil, but the Devil abuseth God's benefits bestowed upon a man to his obduration and hardening of his heart,
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but onely because they voluntarily stood obstinate in their owne conceiued wickednes, against all admonitions: And thus not God, but man hardeneth himselfe.
but only Because they voluntarily stood obstinate in their own conceived wickedness, against all admonitions: And thus not God, but man Hardeneth himself.
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that is, when God as an vpright Iudge punisheth their former sinnes, and the voluntary stubbornnesse of the wicked, by more and more hardening their heart by the ministery of Sathan, being partly already of their owne nature obdurate,
that is, when God as an upright Judge Punisheth their former Sins, and the voluntary stubbornness of the wicked, by more and more hardening their heart by the Ministry of Sathan, being partly already of their own nature obdurate,
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such properly was the hardening of Pharaoh, so often mentioned in Exodus, and in the ninth to the Romanes, and besides other places, in the ninth of Exodus it is said, that Pharaoh sinned, and hardened his heart.
such properly was the hardening of Pharaoh, so often mentioned in Exodus, and in the ninth to the Romans, and beside other places, in the ninth of Exodus it is said, that Pharaoh sinned, and hardened his heart.
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and therefore it is said of Pharaoh that hee sinned, and his heart was hardned; and the Scripture plainely teacheth, that GOD hardneth, Sathan hardneth,
and Therefore it is said of Pharaoh that he sinned, and his heart was hardened; and the Scripture plainly Teaches, that GOD Hardeneth, Sathan Hardeneth,
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It is spoken of God, not as the authour of euill, but per accidens, by doing good, by bestowing his benefites, by vsing well the wicked putposes of the vngodly,
It is spoken of God, not as the author of evil, but per Accidents, by doing good, by bestowing his benefits, by using well the wicked putposes of the ungodly,
Sathan hardneth as the authour of sinne, blindnesse, and prince of darkenesse, he working in the wicked, peruerteth the good motions which God instilleth into their minds,
Sathan Hardeneth as the author of sin, blindness, and Prince of darkness, he working in the wicked, perverteth the good motions which God instilleth into their minds,
for except the will of man consented there could bee no hardening, for to harden the heart, is nothing else but the will to be more and more obstinate in an vngodly purpose.
for except the will of man consented there could be no hardening, for to harden the heart, is nothing Else but the will to be more and more obstinate in an ungodly purpose.
Diabolus suggerit, Homo consentit, Deus deserit: the deuill suggesteth, man consenteth, God forsaketh: And so this Oracle of the Prophet holdeth euer most firme.
Diabolus suggerit, Homo consentit, Deus deserit: the Devil suggests, man consenteth, God Forsaketh: And so this Oracle of the Prophet holds ever most firm.
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externall is that whose cause is outward, and beginning thereof, as when sathan vseth the world, riches, glory, euill examples, as meanes to allure vs:
external is that whose cause is outward, and beginning thereof, as when sathan uses the world, riches, glory, evil Examples, as means to allure us:
What remaineth then (brethren) but that we hearken to the counsell of the blessed Apostle? Bee sober and watch, for your aduersary the denill as a roaring Lyon walketh about, seeking whom hee may deuoure.
What remains then (brothers) but that we harken to the counsel of the blessed Apostle? be Sobrium and watch, for your adversary the denill as a roaring lion walks about, seeking whom he may devour.
Yee had need to bee very carefull and vigilant, for yee haue to do with a most vigilant enemy, which compasseth you with a greedy desire to hurt you, seeking not onely whom hee may wound, but also kill and deuoure.
Ye had need to be very careful and vigilant, for ye have to do with a most vigilant enemy, which Compasseth you with a greedy desire to hurt you, seeking not only whom he may wound, but also kill and devour.
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If any Souldier or Marriner should fall into the hand of the Turke, and bee carried vnto Constantinople, though he would greatly feare to fall into the hands of so cruell an enemy, of the name of Christ,
If any Soldier or Mariner should fallen into the hand of the Turk, and be carried unto Constantinople, though he would greatly Fear to fallen into the hands of so cruel an enemy, of the name of christ,
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What hope then remaineth? O man, created after the image of God, that thou mightest enioy eternall blessednesse, take heed of this cruell enemy, which,
What hope then remains? Oh man, created After the image of God, that thou Mightest enjoy Eternal blessedness, take heed of this cruel enemy, which,
as a bloudy beast, destroyeth and deuoureth men, trust him not, enter into no friendship with him, there is no hope of fauour to be expected at his hands.
as a bloody beast, Destroyeth and devoureth men, trust him not, enter into no friendship with him, there is no hope of favour to be expected At his hands.
I haue sinned, and what euill hath happened vnto me? The Lord hath mercy in store for vs all, hee will receiue me whensoeuer I come, I will repent at the houre of death,
I have sinned, and what evil hath happened unto me? The Lord hath mercy in store for us all, he will receive me whensoever I come, I will Repent At the hour of death,
and I shall doe well enough, &c. This is a presumptuous tempting of God, an abusing (as Paul saith) of the riches of Gods goodnesse, patience, and long-suffering:
and I shall do well enough, etc. This is a presumptuous tempting of God, an abusing (as Paul Says) of the riches of God's Goodness, patience, and long-suffering:
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The prouident Saylor, when the sea is calme, and the weather faire, prepareth all things necessary against a tempest, least being preuented with a storme he laboureth in vaine.
The provident Sailor, when the sea is Cam, and the weather fair, Prepareth all things necessary against a tempest, least being prevented with a storm he Laboureth in vain.
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So shold we betimes, while opportunity serueth, prouide vs of things necessary for our iourney towards our Country, I meane repentance and amendment of life, without which wee shall neuer attaine to our wished end.
So should we betimes, while opportunity serveth, provide us of things necessary for our journey towards our Country, I mean Repentance and amendment of life, without which we shall never attain to our wished end.
O thou vnhappy and foolish sinfull man, which wagest warre with the highest King, euen the King of Kings, whose beck all things obey, by whose prouidence all things are gouerned, whom the Angels do serue, whom the deuils do feare, whose power is greater then heauen and earth can comprehend, who hath the keies of life and death in his hands:
Oh thou unhappy and foolish sinful man, which wagest war with the highest King, even the King of Kings, whose beck all things obey, by whose providence all things Are governed, whom the Angels do serve, whom the Devils do Fear, whose power is greater then heaven and earth can comprehend, who hath the keys of life and death in his hands:
and a long life? O vaine man, thou trustest then to a broken reede, which by the sinne of thy first parents is brused and crased with a thousand chinckes of infirmities, and laid open vnto death;
and a long life? O vain man, thou trustest then to a broken reed, which by the sin of thy First Parents is Bruised and crazed with a thousand chinks of infirmities, and laid open unto death;
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why dost thou not then craue of him the conditions of peace, why takest thou not truce with him? why with all humility, dost thou not conuert vnto him with true repentance, craue pardon for thy sinnes while hee is yet farre off? Wee reade of Alexander, that mighty Monarch of the world,
why dost thou not then crave of him the conditions of peace, why Takest thou not truce with him? why with all humility, dost thou not convert unto him with true Repentance, crave pardon for thy Sins while he is yet Far off? we read of Alexander, that mighty Monarch of the world,
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least when it is too late, the dore of mercy bee shut, and it happen to vs as it did vnto Esau, who found no place of repentance, though hee sought it with teares:
lest when it is too late, the door of mercy be shut, and it happen to us as it did unto Esau, who found no place of Repentance, though he sought it with tears:
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,
and no place was free from them, and Moses asked him when he should pray unto the Lord for him, answered, To morrow. Oh the madness of men which Are always deferring their Repentance till the morrow, till the hour 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;
when they see the sword of the wrathful Judge drawn over their Heads, on the one side death ready to strike them, on the other side their Sins to accuse them, below them hell with open Mouth to receive them, the Devil gaping like a roaring lion to devour them;
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.
Of this sort Are they, which distrusting God's providence for their posterity, hoard up riches by all unlawful means, etc. On the other side, they tempt God, which presuming upon his providence, neglect all ordinary means in their several Vocations, etc.
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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:
For God cannot be tempted, etc. Here is now the First reason why God is not the author of evil, which is taken from the nature of God, who is pure, perfect, and by nature most holy; yea, holiness it self:
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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;
THE Apostle before, having commended the excellency of the word of God, in that it is the word of God, the word of Truth, and mean 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.
he next adjoineth these excellent Precepts, teaching us how we should fruitfully hear the same, which Consisteth in observing these three moral Precepts.
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or the blind? Haue not I the Lord? Againe, Hee that planted the eare shall hee not heare? Heereupon Lactantius concludeth, that the sense of the eare is more necessary to saluation,
or the blind? Have not I the Lord? Again, He that planted the ear shall he not hear? Hereupon Lactantius Concludeth, that the sense of the ear is more necessary to salvation,
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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.
And how should we use this excellent sense to the glory of God, we Are instructed in the fabrication thereof, which Expresses the wonderful 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, serueth to extend the holes of the eares, that the sound may be the better perceiued:
First, they Are not Osseae sed cartilaginiae substantiae, not of a bony, but of a gristely substance, which having their beginning from the bone called Os temporium, serveth to extend the holes of the ears, that the found may be the better perceived:
Betweene the bones of the Temples, there is a way ad basim cerebri, to the ground or foundation of the braine, hauing within a certaine concauity after the manner of a labyrinth, in the middle whereof are two little bones annexed to their membranes, the one called malleus, the other Incus, in regard of the vse thereof, which the prudent Creator of nature, hath so artificially placed, that in the thicker part they do almost touch one another,
Between the bones of the Temples, there is a Way ad Basin Brain, to the ground or Foundation of the brain, having within a certain concavity After the manner of a labyrinth, in the middle whereof Are two little bones annexed to their membranes, the one called malleus, the other Incus, in regard of the use thereof, which the prudent Creator of nature, hath so artificially placed, that in the thicker part they do almost touch one Another,
Faith commeth by hearing. Who so loueth his owne soule will dilligently frequent the hearing: The heart of man that hath vnderstanding seeketh knowledge.
Faith comes by hearing. Who so loves his own soul will diligently frequent the hearing: The heart of man that hath understanding seeks knowledge.
Seeing that God offereth himselfe vnto you so louingly, so kindly, in his holy word, the meane of our regeneration, it behoueth you to shew your selues attentiue, tractable, and obedient hearers.
Seeing that God Offereth himself unto you so lovingly, so kindly, in his holy word, the mean of our regeneration, it behooves you to show your selves attentive, tractable, and obedient hearers.
Therefore the dilligence of the people is commended, which forsaking all things, yea the care of meate and drinke, came from all parts vnto Christ, to heare the word out of his mouth.
Therefore the diligence of the people is commended, which forsaking all things, yea the care of meat and drink, Come from all parts unto christ, to hear the word out of his Mouth.
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as to preferre the hearing thereof before their earthly commodities? The second precept is of brideling the tongue, that is, the petulancie and loquacitie thereof.
as to prefer the hearing thereof before their earthly commodities? The second precept is of bridling the tongue, that is, the petulancy and loquacity thereof.
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Heliodorus, that Church-robber, by his iust iudgement was stricken dumbe. The Priest Zacharias, as a punishment of his incredulity, remained dumbe nine monthes.
Heliodorus, that Church-robber, by his just judgement was stricken dumb. The Priest Zacharias, as a punishment of his incredulity, remained dumb nine months.
if, as our Sauiour saith, wee shall giue an account of euery idle word, how much more then for our prophane talking of God and his holy word? And surely if any age,
if, as our Saviour Says, we shall give an account of every idle word, how much more then for our profane talking of God and his holy word? And surely if any age,
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Dauid once gaue thankes vnto God, because he had made him wiser then his teachers: But now men and women, in arrogancy of spirit, in the pride of their hearts, in presumption of their owne knowledge, will bee slow to heare whatsoeuer shall crosse their conceits,
David once gave thanks unto God, Because he had made him Wiser then his Teachers: But now men and women, in arrogance of Spirit, in the pride of their hearts, in presumption of their own knowledge, will be slow to hear whatsoever shall cross their conceits,
Besides, nature hath, as it were, tyed the tongue with a certaine ligament, which maketh that Candidam lineam in the midst thereof, which springeth à basi ossis hyoidis, which because it is an impediment to the speech in some children, it is cut off.
Beside, nature hath, as it were, tied the tongue with a certain ligament, which makes that Candidam lineam in the midst thereof, which springs à Basi ossis hyoidis, which Because it is an impediment to the speech in Some children, it is Cut off.
Notwithstanding all these documents of nature her selfe, The fooles heart is in his mouth, whereas a wise mans mouth is in his heart, saith the Wiseman:
Notwithstanding all these documents of nature her self, The Fools heart is in his Mouth, whereas a wise men Mouth is in his heart, Says the Wiseman:
And therefore the Apostle would haue our wordes alwaies, to bee gracious, and poudered with salt. Hee that will speake aduisedly must first ponder his words before they come to his lippes.
And Therefore the Apostle would have our words always, to be gracious, and powdered with salt. He that will speak advisedly must First ponder his words before they come to his lips.
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So he that will speake discreetly, must first sit as a Iudge betwixt his heart and his tongue strictly examining whether the words bee right which his heart offereth to his tongue, before hee speake.
So he that will speak discreetly, must First fit as a Judge betwixt his heart and his tongue strictly examining whither the words be right which his heart Offereth to his tongue, before he speak.
There is a pestilent kind of men, of whom Salomon saith: There are that speake words like the pricking of swords: Heereof speaketh the Princely Prophet:
There is a pestilent kind of men, of whom Solomon Says: There Are that speak words like the pricking of swords: Hereof speaks the Princely Prophet:
Solon made a Law, that the euill tongued and backbiter should bee sined for euery such offence three Drachmas to the party grieued, and two to bee payed to the treasurie.
Solon made a Law, that the evil tongued and backbiter should be sinned for every such offence three Drachmas to the party grieved, and two to be paid to the treasury.
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which I thinke the Poet would signifie by the Serpents teeth which Cadmus sowed in the ground, of which straightway sprang vp armed men, which presently imbrued themselues in each others bloud.
which I think the Poet would signify by the Serpents teeth which Cadmus sowed in the ground, of which straightway sprang up armed men, which presently imbrued themselves in each Others blood.
Was not Doeg the Edomite a Serpents tooth, who secretly accused Abimelech the Priest vnto Saul, for relieuing Dauid, peruerting his innocent intention,
Was not Doeg the Edomite a Serpents tooth, who secretly accused Abimelech the Priest unto Saul, for relieving David, perverting his innocent intention,
and plaine meaning, which so kindled Saul with wrath, that he slew foure score and fiue which ware the Ephod, with the whole Citie of Nob, not sparing man, woman, child, and suckling.
and plain meaning, which so kindled Saul with wrath, that he slew foure score and fiue which beware the Ephod, with the Whole city of Nob, not sparing man, woman, child, and suckling.
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Were not the Princes of Amon Serpents teeth, which traduced King Dauids messengers vnto their Maister King Hanun, and peruerted Dauids kinde intention, which was the cause of cruell warres and much bloud-shed? Therefore it is truely said:
Were not the Princes of Amon Serpents teeth, which traduced King David messengers unto their Master King Hanun, and perverted David kind intention, which was the cause of cruel wars and much bloodshed? Therefore it is truly said:
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and with their vipers tongues degenerate and staine the life of others. Pelliculam veterem retinens, & fronte politus, Astutam vapido condis sub pectore vulpem. This in effect.
and with their vipers tongues degenerate and stain the life of Others. Pelliculam veterem retinens, & front politus, Astutam vapido condis sub pectore vulpem. This in Effect.
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Nunquid non vipera est lingua detractoris ferocissima? Is not the tongue of the backbiter a most cruell viper, which with one breath giueth so deadly an infection? Nunquid non lancea est lingua ista? profecto acutissima, quae tres penetrat ictu vno, scil.
Whether non vipera est lingua detractoris ferocissima? Is not the tongue of the backbiter a most cruel viper, which with one breath gives so deadly an infection? Whether non lanceam est lingua ista? profecto acutissima, Quae tres penetrate ictu vno, scil.
Is not the tongue of a backbiter a iaueling? yea surely, and that a most sharpe one, which killeth three with one stroke, to wit, the backbiter himselfe, the hearer,
Is not the tongue of a backbiter a javelin? yea surely, and that a most sharp one, which kills three with one stroke, to wit, the backbiter himself, the hearer,
Christ, if hee maketh not three kinds, yet three degrees of wrath, when hee saith, Whosoeuer is angry with his brother vnaduisedly, shall bee culpable of iudgement, which is meant of that which is hidden, and inward in the heart:
christ, if he makes not three Kinds, yet three Degrees of wrath, when he Says, Whosoever is angry with his brother unadvisedly, shall be culpable of judgement, which is meant of that which is hidden, and inward in the heart:
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And therefore the Apostle heere doth not absolutely condemne all anger, but onely saith that a man should be slow to wrath, that is, wise in moderating the same:
And Therefore the Apostle Here does not absolutely condemn all anger, but only Says that a man should be slow to wrath, that is, wise in moderating the same:
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to which pertaineth this of the Apostle, that such a one (he meaneth the incestuous person) bee deliuered vnto Sathan for the destruction of the flesh, that his Spirit may bee saued in the day of the Lord Iesus.
to which pertaineth this of the Apostle, that such a one (he means the incestuous person) be Delivered unto Sathan for the destruction of the Flesh, that his Spirit may be saved in the day of the Lord Iesus.
The other is in the sensitiue Appetite, and is nothing else then the motion of the sensitiue Appetite, to be obedient to reason for the punishment of vice.
The other is in the sensitive Appetite, and is nothing Else then the motion of the sensitive Appetite, to be obedient to reason for the punishment of vice.
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And in Moses, when hee brake the Tables, seeing the Israelites worship the Calfe. Contrarywise, anger is a great sin against God, when it transgresseth these bounds and limits,
And in Moses, when he brake the Tables, seeing the Israelites worship the Calf. Contrariwise, anger is a great since against God, when it Transgresseth these bounds and Limits,
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and a bloudy desire of reuenge, and this may be termed a mad fury, Ira furor breuis: Such was the rage of Saul, who for hatred he bare to Dauid, most cruelly murdered the Priests of Nob. Of Pharaoh when hee commanded the male children of the Hebrewes to bee cast into the riuer.
and a bloody desire of revenge, and this may be termed a mad fury, Ira Furor breuis: Such was the rage of Saul, who for hatred he bore to David, most cruelly murdered the Priests of Nob. Of Pharaoh when he commanded the male children of the Hebrews to be cast into the river.
Now the Apostle heere reproueth this anger, as also that which springeth from a desire of contending, which hindreth the fruitfull hearing of the word of God, whereby men cannot endure to bee reproued of their faults;
Now the Apostle Here Reproveth this anger, as also that which springs from a desire of contending, which hindereth the fruitful hearing of the word of God, whereby men cannot endure to be reproved of their Faults;
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and controuled, in their wicked courses, and bend all their malice against their Pastors, from whence spring persecutions, imprisonments, &c. This was the cause that King Asa put Hanam into prison;
and controlled, in their wicked courses, and bend all their malice against their Pastors, from whence spring persecutions, imprisonments, etc. This was the cause that King Asa put Hanam into prison;
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and of the fury of the Princes against Isay, Ieremy, Micha, Amos, and the rest. This caused Stephen to be stoned, and all the Apostles to bee persecuted;
and of the fury of the Princes against Saiah, Ieremy, Micah, Amos, and the rest. This caused Stephen to be stoned, and all the Apostles to be persecuted;
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without wood the fire is quenched: And the blessed 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.
without wood the fire is quenched: And the blessed Apostle Saint Paul Says, Romans 12.19. Avenge not your selves but give place unto wrath, for vengeance is mine, and I will revenge Says the Lord.
But because it chanceth oftentimes that wee are compelled to answere againe, as when by our silence the angry man is prouoked the more, thinking thereby that he is contemned, as was the anger of Pilat against Christ;
But Because it chanceth oftentimes that we Are compelled to answer again, as when by our silence the angry man is provoked the more, thinking thereby that he is contemned, as was the anger of Pilat against christ;
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 Seventh Sermon. JAMES 1.21. 21 Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your Souls.
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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,
First, by an elegant metaphor taken from Husbandry, the Apostle Teaches that the noisome weeds of vices both of body and soul, must be First rooted up and extirpated,
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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:
for except it be mollified, in vain he Laboureth to beatrice the cold Iron. And it is a Maxim in Philosophy, Actus actiuorum esse in patient dispositi:
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.
So though I confess the grace of God to be free, & nullis astrictam legibus, & bound by no laws (as Aug. Says) yet this grace commonly imitateth the reason and order of natural things.
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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,
It is not always enough that there be a learned and apt Teacher, unless the Hearer also be apt and well disposed, that is, that the ground of his mind be First prepared, that he hear not the same negligently, only for custom,
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And euen as (they say) there is some ground so barren, that, if they sow the finest wheate in it, bringeth not forth wheate againe, but typham, or chaffe, onely (which in the nature of things is very admirable, seeing it is a Maxime in Philosophy, Omne agens sibi simile generare, euery agent ingendreth his like) So it chanceth vnto them, in whose hearts if the word of God be sowne, it bringeth not forth the frnite of this seed,
And even as (they say) there is Some ground so barren, that, if they sow the Finest wheat in it, brings not forth wheat again, but typham, or chaff, only (which in the nature of things is very admirable, seeing it is a Maxim in Philosophy, Omne agens sibi simile generare, every agent engendereth his like) So it chanceth unto them, in whose hearts if the word of God be sown, it brings not forth the frnite of this seed,
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Now that this word of God may be vnto vs the sweete sauour of life vnto life, the Apostle teacheth heere how wee must prepare the ground of our hearts,
Now that this word of God may be unto us the sweet savour of life unto life, the Apostle Teaches Here how we must prepare the ground of our hearts,
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euen by casting out the noysome weeds of vices, which hinder the fruitfull and happy haruest of the seed of the word; and heere hee nameth two; filthinesse, or vncleanesse; and malice;
even by casting out the noisome weeds of vices, which hinder the fruitful and happy harvest of the seed of the word; and Here he names two; filthiness, or uncleanness; and malice;
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By vncleanesse he vnderstandeth all impurity which springeth of gluttony, drunkennesse, fornication, incest, adultery, and such like, which spring of fleshly lust,
By uncleanness he understandeth all impurity which springs of gluttony, Drunkenness, fornication, Incest, adultery, and such like, which spring of fleshly lust,
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Slouth begetteth lust, gluttony bringeth it forth, what maruell then, if the daughter doth follow her parents? Out of the heart (saith our Sauiour) proceed euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slanders, &c. And the Apostle Paul would haue all Christians to bee free from all vncleanesse;
Sloth begetteth lust, gluttony brings it forth, what marvel then, if the daughter does follow her Parents? Out of the heart (Says our Saviour) proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders, etc. And the Apostle Paul would have all Christians to be free from all uncleanness;
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Vbi carnis immunditia, ibi habitatio diaboli, qui maximè inquinato corpore gaudet, saith Augustine: The deuill dwelleth with vncleanesse of the flesh, who most delighteth in a polluted body.
Vbi carnis immunditia, There habitatio Diaboli, qui maximè inquinato corpore Gadet, Says Augustine: The Devil dwells with uncleanness of the Flesh, who most delights in a polluted body.
In hoc (saith Seneca) nos amplectuntur vt strangulent non aliter igitur quam latruncul• viatoribus insidiantes eos { que } seducentes ac perimentes declinandae sunt:
In hoc (Says Senecca) nos amplectuntur vt strangulent non aliter igitur quam latruncul• viatoribus insidiantes eos { que } seducentes ac perimentes declinandae sunt:
And there are certaine effectuall remedies to quench malice and enuy, Sed morbo ipso peiora, but worse then the disease it selfe, Misery, and an Infamous life; Of the one sprang this prouerbe, miseriam solam inuidia carere, that miserie alone wants enuy: and to the other pertained this of Socrates, who when Alcibiades demanded on a time of him, by what meanes hee might auoide enuy and malice, answered:
And there Are certain effectual remedies to quench malice and envy, Said morbo ipso peiora, but Worse then the disease it self, Misery, and an Infamous life; Of the one sprang this proverb, Miseriam Solam inuidia career, that misery alone Wants envy: and to the other pertained this of Socrates, who when Alcibiades demanded on a time of him, by what means he might avoid envy and malice, answered:
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For it is no wise part to forsake vertue that thou maist auoide enuy; and better it is to bee noble Achilles with enuie, then base Thersites without it.
For it is no wise part to forsake virtue that thou Mayest avoid envy; and better it is to be noble Achilles with envy, then base Thersites without it.
And very aptly hee calleth it Superfluity of maliciousnesse, a metaphor taken of a stomack surcharged with meates or drinkes, which laboureth to cast out:
And very aptly he calls it Superfluity of maliciousness, a metaphor taken of a stomach surcharged with Meats or drinks, which Laboureth to cast out:
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And this (brethren) is the cause, that among so many, which all their life long haue frequented the hearing of Sermons, that they are nothing bettered thereby,
And this (brothers) is the cause, that among so many, which all their life long have frequented the hearing of Sermons, that they Are nothing bettered thereby,
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or vsury? Who hath cast off his hatred, contention, desire of reuenge? Who hath cast off his vnchaste loue? Surely (with horrour of minde I speake it) I may say with Saint Augustine, it seemeth vnto mee by so many admonitions, Nos non alium referre fructum, quam vt Dei aduersus eos causam in extremo iuditio tueatur;
or Usury? Who hath cast off his hatred, contention, desire of revenge? Who hath cast off his unchaste love? Surely (with horror of mind I speak it) I may say with Saint Augustine, it seems unto me by so many admonitions, Nos non Alium refer Fruit, quam vt Dei Adversus eos Causam in extremo iuditio tueatur;
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:
This seed, of it self, is very fruitful, but according to the diverse conditions of the ground, that is, of the hearers, it yields none At all, or diverse fruit:
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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, Like an harlot thou runnest about, vpon all high Hilles, and vnder euery greene Tree.
Were it not an indelible shame for a woman to fallen into the degree of impudence, to prostitute her self in a Common Stews, Et omnibus sui copiam facere? And what an ignominy then is it unto the soul to receive within it all unclean thoughts and Desires, which the Devil Offereth, without any difference? What is this Else but to commit spiritual fornication with the harlot, whereof the Lord speaks by the Prophet Ieremy, Like an harlot thou runnest about, upon all high Hills, and under every green Tree.
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THE Apostle hauing before spoken of regeneration, heere hee proceedeth, exhorting the regenerate to shew forth the fruites thereof, which consisteth in three especiall members,
THE Apostle having before spoken of regeneration, Here he Proceedeth, exhorting the regenerate to show forth the fruits thereof, which Consisteth in three especial members,
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.
but to speak well also, If any among you, etc. with certain Reasons. Thirdly, he shows wherein true Religion Consisteth: Pure Religion and undefiled, etc.
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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;
By doing the word, the Apostle means not an absolute and perfect fulfilling of the Law, which no man can possibly perform, as the Apostle Peter Witnesseth;
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,
but the doing of the word, by the imputation of the righteousness and Obedience of christ, who hath perfectly fulfilled the Law for the salvation of the faithful, which when they have truly received christ, by faith, he gives them such measure of the Spirit of sanctification, that they obediently endeavour to conform their will to the will of God, to Fear, love,
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:
Does it not seem that he is not the Lord of a Castle, which when he 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:
as one, once, did imbrace the studies of Philosophie, who (as Cicero saith) was wont to say, Philosophandum esse, sed paucis, that is, Hee would not wholy addict himselfe to the studies of Philosophy, Sed summis tantum labijs degustare, that is,
as one, once, did embrace the studies of Philosophy, who (as Cicero Says) was wont to say, Philosophandum esse, sed paucis, that is, He would not wholly addict himself to the studies of Philosophy, said Summis Tantum labijs degustare, that is,
Such care for the word of God, in the same measure, as they were wont the holy water comming into the Church, content to bee sprinkled with a few drops,
Such care for the word of God, in the same measure, as they were wont the holy water coming into the Church, content to be sprinkled with a few drops,
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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,
for shall he do that which he Refuseth ro hear? Is it not a wonderful thing that all the members of the body should be consecrated to christ, both for that he hath created and redeemed us,
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How shall they beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? But leauing these men as incorrigible and desperately wicked, but praying to God for them, I will proceed to the rest.
How shall they believe in him of whom they have not herd? and how shall they hear without a Preacher? But leaving these men as incorrigible and desperately wicked, but praying to God for them, I will proceed to the rest.
Will you know what an aduersary the word of God is to the wicked? it crosseth all their desires, it standeth by and reproueth them to their faces, it telleth the wicked that their palate is infected, their taste corrupted, the sweet seemeth bitter vnto them, and bitter sweet:
Will you know what an adversary the word of God is to the wicked? it Crosseth all their Desires, it Stands by and Reproveth them to their faces, it Telleth the wicked that their palate is infected, their taste corrupted, the sweet seems bitter unto them, and bitter sweet:
it telleth them that they are like vnto swine which haue no smelling, and therefore they willingly wallow in the mire, which if they had in them a spirituall nose, a sound iudgement, they could not endure their owne stinke, by reason of the filthinesse of their swinish liues:
it Telleth them that they Are like unto Swine which have no smelling, and Therefore they willingly wallow in the mire, which if they had in them a spiritual nose, a found judgement, they could not endure their own stink, by reason of the filthiness of their swinish lives:
For a while, happily, you may plead excuses, extenuate your sinnes, sed tandem, tandem, causa cadetis, but at length your cause shall faile and bee ouerthrowne,
For a while, happily, you may plead excuses, extenuate your Sins, sed tandem, tandem, causa cadetis, but At length your cause shall fail and be overthrown,
Whosoeuer heareth the word and doth it, is like vnto a wise man which hath buth builded his house vpon a rocke, &c. bee yee therefore doers of the word and not hearers onely, &c. Many can boast that they haue heard a Sermon this day,
Whosoever hears the word and does it, is like unto a wise man which hath Buth built his house upon a rock, etc. be ye Therefore doers of the word and not hearers only, etc. Many can boast that they have herd a Sermon this day,
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or that day, yet diminish they nothing of their pride, and other vanities, neither haue they left their boyling malice, their swelling hatred, their cursed coueteousuesse, their fleshly pleasures;
or that day, yet diminish they nothing of their pride, and other vanities, neither have they left their boiling malice, their swelling hatred, their cursed coueteousuesse, their fleshly pleasures;
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neither abate they any thing of their wanton banquets, their riotous feasts; neither stay they their bribing hands, their slanderous mouthes, their blasphemous tongues, their lying lippes;
neither abate they any thing of their wanton banquets, their riotous feasts; neither stay they their bribing hands, their slanderous mouths, their blasphemous tongues, their lying lips;
neither refraine they from pestilent vsury, cruell oppression, violent extorsion, fraudulent dealing with their neighbours: Therefore saith the Apostle, Bee yee doers of the word, not hearers onely.
neither refrain they from pestilent Usury, cruel oppression, violent extortion, fraudulent dealing with their neighbours: Therefore Says the Apostle, be ye doers of the word, not hearers only.
Yee Gentlemen, build vpon this your faith in Christ, the workes of clemency, iustice and liberality, that yee may bee indeed such as your names do import, this is the first I would haue you to build vpon your faith.
Ye Gentlemen, built upon this your faith in christ, the works of clemency, Justice and liberality, that ye may be indeed such as your names do import, this is the First I would have you to built upon your faith.
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and giue account to the supreme Iudge for all your actions; let this be the third, so shall you not bee hearers onely, &c. Yee Marchants, build you also three things vpon your faith in Christ.
and give account to the supreme Judge for all your actions; let this be the third, so shall you not be hearers only, etc. Ye Merchants, built you also three things upon your faith in christ.
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Keepe inuiolated your matrimoniall chastity, traine vp your children in the feare of God, be honest in your apparell, in your gesture in your words and workes,
Keep inviolated your matrimonial chastity, train up your children in the Fear of God, be honest in your apparel, in your gesture in your words and works,
and bee obedient to your husbands, which if you doe, notwithstanding the cares and troubles which wedded estate bringeth with it, yee shall one day enioy the incorruptible crowne of glory, being doers of the word and not hearers onely.
and be obedient to your Husbands, which if you do, notwithstanding the Cares and Troubles which wedded estate brings with it, ye shall one day enjoy the incorruptible crown of glory, being doers of the word and not hearers only.
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Yee Poore-men, whose vocation affoordeth nothing in this world but cares, labours, and sorrowes, and conflicts with penury, build you also these three vertues vpon your faith: vse patience in aduersities;
Ye Poor-men, whose vocation affordeth nothing in this world but Cares, labours, and sorrows, and conflicts with penury, built you also these three Virtues upon your faith: use patience in adversities;
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giue thankes vnto God in all euents and accidents of this life, which if you do, yee shall one day, with poore Lazarus, exchange your sorrowes for neuer-failing ioy, being doers of the word, and not hearers onely.
give thanks unto God in all events and accidents of this life, which if you do, ye shall one day, with poor Lazarus, exchange your sorrows for never-failing joy, being doers of the word, and not hearers only.
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The first is taken from the detriment which commeth vnto them which ioyne not practise with their hearing, They deceiue themselues: Non enim stertentibus prouenit regnum coelorum sed laborantibus, sed vigilantibus: The Kingdome of heauen is not giuen to the carelesse, sleepy, sluggard,
The First is taken from the detriment which comes unto them which join not practise with their hearing, They deceive themselves: Non enim stertentibus prouenit Kingdom Coelorum sed laborantibus, sed vigilantibus: The Kingdom of heaven is not given to the careless, sleepy, sluggard,
And this labour (as he saith againe) to the louing sonnes, and good seruants, seemeth not onely not hard and onerous, sed suauis & leuis, but sweete and light, as our Lord witnesseth:
And this labour (as he Says again) to the loving Sons, and good Servants, seems not only not hard and onerous, sed suauis & levis, but sweet and Light, as our Lord Witnesseth:
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When yet if there were in vs, but scintilla germanae pietatis: One sparke of true piety, wee would verily reioyce that any occasion were offered vnto vs whereby wee might declare our gratitude, loue,
When yet if there were in us, but scintilla germanae pietatis: One spark of true piety, we would verily rejoice that any occasion were offered unto us whereby we might declare our gratitude, love,
but what get wee by this? Surely the Apostle heere telleth vs, Wee deceiue our selues: Nobis hic seritur, nobis metitur, our sowing and haruest is to our selues.
but what get we by this? Surely the Apostle Here Telleth us, we deceive our selves: Nobis hic seritur, nobis metitur, our sowing and harvest is to our selves.
yea more foolish then madnesse it selfe, then in things of so great importance, which concerne our saluation or damnation, to be so lumpish and blockish?
yea more foolish then madness it self, then in things of so great importance, which concern our salvation or damnation, to be so lumpish and blockish?
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Many now adaies of the Layitie will challenge to themselues great knowledge, yea and thinke themselues (not in the milde spirit of Dauid, but in a proud conceit of themselues) to bee wiser then their teachers, whose hearts are yet puffed vp with pride, whose mindes are set on mischiefe, whose feet are swift to swift to shed innocent bloud, whose hands are full of briberies, whose heads are full pestered with couetous desires, whose liues are stained with vsury and oppression, whose bodies are wearied and wasted with fleshly pleasures, rauished with inordinate desires, choaked with cares, entised with delights, carryed away with vanities.
Many now adais of the Laity will challenge to themselves great knowledge, yea and think themselves (not in the mild Spirit of David, but in a proud conceit of themselves) to be Wiser then their Teachers, whose hearts Are yet puffed up with pride, whose minds Are Set on mischief, whose feet Are swift to swift to shed innocent blood, whose hands Are full of briberies, whose Heads Are full pestered with covetous Desires, whose lives Are stained with Usury and oppression, whose bodies Are wearied and wasted with fleshly pleasures, ravished with inordinate Desires, choked with Cares, enticed with delights, carried away with vanities.
and expect a plentifull haruest of wheate? Hee that soweth no good thing, shall hee reape any good thing? Shall not he that soweth in the flesh, of the flesh reape corruption? and he that soweth in the Spirit, of the Spirit reape life eternall? Surely then these idle hearers to whom the word is but diuersorium otij, and haue no care to leade their liues by the line of Gods Lawes, what doe they else but deceiue themselues.
and expect a plentiful harvest of wheat? He that Soweth no good thing, shall he reap any good thing? Shall not he that Soweth in the Flesh, of the Flesh reap corruption? and he that Soweth in the Spirit, of the Spirit reap life Eternal? Surely then these idle hearers to whom the word is but diuersorium otij, and have no care to lead their lives by the line of God's Laws, what do they Else but deceive themselves.
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Some of vs hee hath waited for, which adde sin vpon sinne, forty yeares, others fifty, others sixty, with wonderfull patience inuiting vs to repentance.
some of us he hath waited for, which add since upon sin, forty Years, Others fifty, Others sixty, with wonderful patience inviting us to Repentance.
and necessary aids of life, that is, the seruice and obedience of all his creatures, to this end, that abusing his gifts, wee should prouoke and kindle his wrath against vs,
and necessary aids of life, that is, the service and Obedience of all his creatures, to this end, that abusing his Gifts, we should provoke and kindle his wrath against us,
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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,
In which time what means hath He not attempted? what hath he not done that he might reclaim and Recall thee to a better mind? With how many plagues hath he stricken thee, with how many benefits hath he allured thee, with how many diseases hath he roused thee? with the loss of how many of thy neighbours hath he Set the image of thy mortality before thee? With how many secret inspirations,
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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 that in the midst of thy sinful raze, hath he sought to reform thee? With how many calls of his Preachers hath he warned thee? how many and infinite Sins, hath he patiently suffered, that he might draw thee unto 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.
and provoke thee to Repentance? The longer then he hath forborn thee, and left nothing unattempted to win thee, the more justly and fearfully will he strike thee: Patientia laesa, fit Furor.
Tste Philosophers say, 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.
Tste Philosophers say, that the Adamant (which of all stones is the most solid and Hardest) if by Art it be dissolved, it turns into so small a dust, that it may hardly be discerned by the eye.
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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, grauitate supplicij compensat, and for the slownesse of punishing hee addeth the greater punishment in the end:
then his great lenity is dissolved into most fearful and bitter wrath, and the more patient he is in suffering, the more terrible will he be in punishing, Et tarditatem, grauitate supplicij compensat, and for the slowness of punishing he adds the greater punishment in the end:
This reason hee confirmeth by a fit similitude, comparing the Word vnto a Glasse in which euery one may behold himselfe, from whence he came, where he is, and whether he goeth:
This reason he confirmeth by a fit similitude, comparing the Word unto a Glass in which every one may behold himself, from whence he Come, where he is, and whither he Goes:
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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.
his future state of wretchedness, never After to be changed, if he persist in sin, the face of our Nativity is the manifold misery to which we Are born when we come into this world, which being newly born we presage by our weeping.
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 thereby conceived a just dislike of those Sins whereunto heretofore they were addicted. In this respect the word of God is compared unto a Glass:
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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.
we have within our selves a Glass of Reason and Conscience, wherein every man may know in himself, what is praise worthy and what deserves reproof.
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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,
sed Come Tempus quando te You will see, & tibi pariter & mihi displicebis, tibi quia ardebis, mihi quia Damnaberis, Oh man Because thou See not thy self, thou pleasest well thy self,
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Others hauing a conscience clogged with all kinde of sins, veridici speculi contuitum fugiunt, they cannot endure the true glasse, which sheweth their deformities,
Others having a conscience clogged with all kind of Sins, veridici speculi contuitum fugiunt, they cannot endure the true glass, which shows their deformities,
Where hee stirreth vp all Christians to the fruitfull hearing of the Word, by the vtility and profite that commeth thereby, consequently reprouing those which heare the same perfunctoriè, and with contempt.
Where he stirs up all Christians to the fruitful hearing of the Word, by the utility and profit that comes thereby, consequently reproving those which hear the same perfunctoriè, and with contempt.
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Whosoeuer beholdeth in the glasse of the Word the face of his conscience, and cordis intimos recessus, and seeing the deformities of his sin, wipeth away his blemishes by repentance,
Whosoever beholdeth in the glass of the Word the face of his conscience, and Cordis intimos Recessus, and seeing the deformities of his since, wipeth away his blemishes by Repentance,
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whether it be considered in it selfe, or whether it bee compared with the Law of Moses: For by the profession thereof we are freed from the heauy burthen of Circumcision, Sacrifices, Ceremonies, wherewith the people of the Iewes were so burdened, that Saint Peter calleth it a heauy yoke, which neither they, nor their fathers were euer able to beare.
whither it be considered in it self, or whither it be compared with the Law of Moses: For by the profession thereof we Are freed from the heavy burden of Circumcision, Sacrifices, Ceremonies, wherewith the people of the Iewes were so burdened, that Saint Peter calls it a heavy yoke, which neither they, nor their Father's were ever able to bear.
For the Law onely displayed sinne, reproued, and condemned, but could not pardon: as; Cursed is hee that confirmeth not all the words of this Law to do them.
For the Law only displayed sin, reproved, and condemned, but could not pardon: as; Cursed is he that confirmeth not all the words of this Law to do them.
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And therefore Saint Paul calleth it the ministration of death, and hee compareth it to Agar the Bond-woman, which engendreth children vnto bondage. And againe hee saith:
And Therefore Saint Paul calls it the ministration of death, and he compareth it to Agar the Bondwoman, which engendereth children unto bondage. And again he Says:
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but the Gospell louingly inuiteth sinners to repentance, and promiseth pardon to the penitent, it layeth before vs the loue of God towards mankind, the merites of Christ,
but the Gospel lovingly Inviteth Sinners to Repentance, and promises pardon to the penitent, it Layeth before us the love of God towards mankind, the merits of christ,
What heart is so flinty, and hard, that is not mollified at these sweete inuitings of our Sauiour? Come vnto me all ye that are weary and laden, and I will ease you.
What heart is so flinty, and hard, that is not mollified At these sweet invitings of our Saviour? Come unto me all you that Are weary and laden, and I will ease you.
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Sin, Sathan, Hell, and Death, and promiseth a blessed life to his faithfull seruants: Blessed are the poore in spirit, for theirs is the Kingdome of heauen.
since, Sathan, Hell, and Death, and promises a blessed life to his faithful Servants: Blessed Are the poor in Spirit, for theirs is the Kingdom of heaven.
And againe, Woe bee vnto them which draw iniquitie with cords of vanity, &c. Vpon which place, saith Ierome, the ropes and bands wherewith the wicked are bound in the prison of Sathan, are their sinnes;
And again, Woe be unto them which draw iniquity with cords of vanity, etc. Upon which place, Says Jerome, the ropes and bans wherewith the wicked Are bound in the prison of Sathan, Are their Sins;
For seeing the deuill, onely through sinne, is filthy, who so plungeth himselfe in sinne, what doth he else but die and paint himselfe with the deuils colours? this onely is the difference, that the sinner may wash himselfe with timely repentance, which the deuill cannot.
For seeing the Devil, only through sin, is filthy, who so plungeth himself in sin, what does he Else but die and paint himself with the Devils colours? this only is the difference, that the sinner may wash himself with timely Repentance, which the Devil cannot.
and detestable vnto God, who clearely beholdeth the deformity of such a soule. And sometime this filthinesse of the soule sheweth it selfe in body also;
and detestable unto God, who clearly beholdeth the deformity of such a soul. And sometime this filthiness of the soul shows it self in body also;
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To conclude the vnthrifty and wicked man, walketh with a froward mouth (saith Salomon ) maketh a signe with his eyes, signifyeth with his feete, and instructeth with his fingers:
To conclude the unthrifty and wicked man, walks with a froward Mouth (Says Solomon) makes a Signen with his eyes, signifieth with his feet, and Instructeth with his fingers:
The bands of this scruitude are not onely straight but most strong, wherewith the wretched sinner is drawne to and fro, at the will of the deuill, For hee that committeth sinne is the seruant of sinne:
The bans of this scruitude Are not only straight but most strong, wherewith the wretched sinner is drawn to and from, At the will of the Devil, For he that Committeth sin is the servant of sin:
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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;
A Tipe hereof we see in our Saviour, At his Passion, who sustained the person of a sinner, that he might Set before our eyes the weight of these bans;
First, hee was bound in the Garden, 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;
First, he was bound in the Garden, and Annas sent him bound unto Caiaphas, he sent him unto Pilate, and Pilate unto Herod, Herod sent him back again bound and laden with a white vesture;
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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:
then was laid upon him a Crown of Thorns, & an heavy cross of wood, to bear to Mount Caluery, where he exchanged his bans of cords, for sharp nails of iron:
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, which make profession of the Gospell, which is the perfect Law of Liberty, wilfully,
So the sinner Augmenteth his bonds, by adding sin upon sin, as to gluttony whoredom, to whoredom theft, etc. O (brothers) and shall we, which Are called into the glorious liberty of the Sons of God, which make profession of the Gospel, 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?
for a little momentany pleasure of sin, cast our selves headlong, by adding sin upon sin, into satan's prison, to be chained with such grievous and heavy bans?
nothing is more subtile then the soule, nothing more tender then the conscience, vnlesse it bee cauteriata, burned with an hote yron, that is, which through desperate wickednesse hath lost the sense of feeling.
nothing is more subtle then the soul, nothing more tender then the conscience, unless it be cauteriata, burned with an hight iron, that is, which through desperate wickedness hath lost the sense of feeling.
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:
For even as Nerves or Sinews affected, feel the least touch of the finger: so the Conscience, in feeling the burden of sin, finds no rest; which the very Heathen:
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Orator truely confesseth, Animi conscientia improbi semper cruciantur, furiae agitant & insectantur impios: Their conscience euer tormenteth the wicked, the furies pursue and vex them.
Orator truly Confesses, Animi conscientia Improbi semper cruciantur, Furiae agitant & insectantur Impious: Their conscience ever torments the wicked, the furies pursue and vex them.
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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.
men most wicked born, and brought up in the servitude of sin, and Therefore know not the sweetness of liberty, which in the children of God is so pleasant that no external cross may Obscure or take away the same. VER. 26. If any among you, etc. THE Apostle shows wherein Christian Religion Consisteth by the properties thereof negative, and affirmative.
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and this consisteth in the moderation of the tongue. The vnfeigned Professours of the Gospell must endeuor thereby, not onely to reforme their actions,
and this Consisteth in the moderation of the tongue. The unfeigned Professors of the Gospel must endeavour thereby, not only to reform their actions,
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They haue sharpened their tongues like a Serpent, Adders poyson is vnder their lips: And of this hatesome vice of detraction, or back-biting, I will say three things.
They have sharpened their tongues like a Serpent, Adders poison is under their lips: And of this hatesome vice of detraction, or backbiting, I will say three things.
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First, there are three kinds of detraction, as the Schoole-men haue rightly noted, Iniquus, Astutus, Simulatus; Vniust, Subtile or Crafty, Hipocriticall.
First, there Are three Kinds of detraction, as the Schoolmen have rightly noted, Iniquus, Astutus, Simulate; Unjust, Subtle or Crafty, Hypocritical.
but because, Summa iniquitate committitur (saith Aquinas ) it is committed with great iniquity, and is most repugnant to the rule of equity, vprightnesse,
but Because, Summa iniquitate committitur (Says Aquinas) it is committed with great iniquity, and is most repugnant to the Rule of equity, uprightness,
This euill how great it is, and how largely it hath spread it selfe in the life of man, who so blind that seeth not? who so ignorant that knoweth it not? who so wilfull that confesseth it not? Is not this the custome,
This evil how great it is, and how largely it hath spread it self in the life of man, who so blind that sees not? who so ignorant that Knoweth it not? who so wilful that Confesses it not? Is not this the custom,
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then which, there is not a greater, and more manifold mischiefe in the life of man? This vice is so odious in the sight of God, that the Spirit of God reckoneth back-biters among the cursed crue which God hath giuen ouer to a reprobate minde: Detractor expressa quaedam sathanae imago:
then which, there is not a greater, and more manifold mischief in the life of man? This vice is so odious in the sighed of God, that the Spirit of God Reckoneth backbiters among the cursed crew which God hath given over to a Reprobate mind: Detractor expressam quaedam Sathanae imago:
for there are of this cursed kinde which with a subtile stile and pollitique carriage of themselues will transfufe and spread the venome and poyson of their tongues like a serpent, to the hurt and destruction of their neighbour:
for there Are of this cursed kind which with a subtle style and politic carriage of themselves will transfufe and spread the venom and poison of their tongues like a serpent, to the hurt and destruction of their neighbour:
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though not directly, yet indirectly, hurteth the good name of his neighbour, therefore well saith Gilbertus: Grauis est rapacitas cum veram alterius gloriam etsimendacio non corrumpis, silentio tamen praeteris:
though not directly, yet indirectly, hurteth the good name of his neighbour, Therefore well Says Gilbert: Grauis est rapacitas cum Veram alterius gloriam etsimendacio non corrumpis, silentio tamen praeteris:
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Therefore to seeke by our silence to obscure the vertues of any, what is it else but to labour to put out the light which God would haue to shine vnto the world? and so to shew our selues enemies to Gods glory.
Therefore to seek by our silence to Obscure the Virtues of any, what is it Else but to labour to put out the Light which God would have to shine unto the world? and so to show our selves enemies to God's glory.
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The third sort are such which cunningly backbite their neighbour venenando, as when they are enforced to speake much good of an other, whom they know to bee fauoured of him to whom they speake, they will presently poyson the same againe with some exception:
The third sort Are such which cunningly backbite their neighbour venenando, as when they Are Enforced to speak much good of an other, whom they know to be favoured of him to whom they speak, they will presently poison the same again with Some exception:
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Valerius Maximus saith, that when it was related vnto Diogenes, that many spake euill of him, hee answered: Oportet sapientiam ab nisipientibus feriri:
Valerius Maximus Says, that when it was related unto Diogenes, that many spoke evil of him, he answered: Oportet sapientiam ab nisipientibus feriri:
he plainely sheweth that he whom he back-biteth is a better man then himselfe. The third kind of these Serpentine tongues are the counterfeit and hipocriticall back-biters;
he plainly shows that he whom he backbiteth is a better man then himself. The third kind of these Serpentine tongues Are the counterfeit and hypocritical backbiters;
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Secondly, the hipocrites will back-bite, augendo, as when they speake of any small infirmity of their neighbour, they will in words amplifie the same, saying;
Secondly, the Hypocrites will backbite, augendo, as when they speak of any small infirmity of their neighbour, they will in words amplify the same, saying;
There is like to grow a great inconuenience of such a mans doing, of purpose that they might aggrauate a small offence and so make the party odious vnto others.
There is like to grow a great inconvenience of such a men doing, of purpose that they might aggravate a small offence and so make the party odious unto Others.
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This vice is directly contrary to the law of charity, the very band of perfectnesse, whereby we are (if wee bee in Christ) coupled together in one mysticall Body.
This vice is directly contrary to the law of charity, the very band of perfectness, whereby we Are (if we be in christ) coupled together in one mystical Body.
This is a manifest breach of the second Table of Gods Diuine Law, and therefore God himselfe in the ordering of the Common-wealth of Israel, his people, commandeth, that none should go about as backbiters and slanderers among his people.
This is a manifest breach of the second Table of God's Divine Law, and Therefore God himself in the ordering of the Commonwealth of Israel, his people, commands, that none should go about as backbiters and slanderers among his people.
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In regard of the contrariety it is a great and dangerous sinne, for it is contrary to our good name, which of all worldly things is most precious, as Salomon saith:
In regard of the contrariety it is a great and dangerous sin, for it is contrary to our good name, which of all worldly things is most precious, as Solomon Says:
A good name is an ornament which adorneth and beautifieth euery degree and calling, but the back-biter robbeth and spoyleth a man of this precious treasure,
A good name is an ornament which adorneth and beautifieth every degree and calling, but the backbiter robbeth and spoileth a man of this precious treasure,
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And how few doe wee see that are so studious of their saluation, that they haue any care to restore their neighbours good name? O (brethren) in what danger now standeth the back-biter? Seeing then that this vice bringeth with it, tantam malorum segetem, an occasion of so many euils:
And how few do we see that Are so studious of their salvation, that they have any care to restore their neighbours good name? O (brothers) in what danger now Stands the backbiter? Seeing then that this vice brings with it, Tantam malorum segetem, an occasion of so many evils:
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But the back-biters tongue, stingeth and striketh, infecteth and poysoneth, killeth and destroyeth, at hand and farre off, at home and abroad, by sea and by land;
But the backbiters tongue, stingeth and striketh, Infecteth and poisoneth, kills and Destroyeth, At hand and Far off, At home and abroad, by sea and by land;
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no loue so neerely linked, no friendship so firme, no band of duty so strong, no desert so well deseruing, which the poysoned tongue of the wicked doth not, or hath not molested.
no love so nearly linked, no friendship so firm, no band of duty so strong, no desert so well deserving, which the poisoned tongue of the wicked does not, or hath not molested.
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He is also occasionaliter (as a Schooleman termeth it) homicidij causa, by way of occasion, the cause of homicide, when through his tongue, he giueth occasion to another, to kill, hate, or contemne his neighbour;
He is also occasionaliter (as a Schoolman termeth it) homicidij causa, by Way of occasion, the cause of homicide, when through his tongue, he gives occasion to Another, to kill, hate, or contemn his neighbour;
Licurgus instituted this custome among the Lacedomonians, that when they went to any banquet, or feast, the oldest in the company should shew the dore vnto the rest, saying; Per has nullus egrediatur sermo:
Licurgus instituted this custom among the Lacedaemonians, that when they went to any banquet, or feast, the oldest in the company should show the door unto the rest, saying; Per has nullus egrediatur sermon:
And Antonius Florentinus hath a History of the strange silence of a certain yong mā of Rome called Papirius, who being but yet a youth went with his father into the Senate house,
And Antonius Florentinus hath a History of the strange silence of a certain young man of Rome called Papirius, who being but yet a youth went with his father into the Senate house,
and heard there many secret things debated about the managing of the publique state; returning home his mother enquired of him what matters were consulted vpon in the Councel-house;
and herd there many secret things debated about the managing of the public state; returning home his mother inquired of him what matters were consulted upon in the Council house;
and when it was found that it proceeded of the forged answere of Papirius, that he might not reueale the counsell of these graue fathers, they had him in great estimation, loued him exceedingly,
and when it was found that it proceeded of the forged answer of Papirius, that he might not reveal the counsel of these graven Father's, they had him in great estimation, loved him exceedingly,
I finde so many vile things to which it may bee compared, that I know not with which to begin first, or with which to end: Delectus florum quippe moratur opus.
I find so many vile things to which it may be compared, that I know not with which to begin First, or with which to end: Delectus florum quip moratur opus.
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that is, of enuy, hatred, and infamy, the tongue is full of deadly poyson. The Serpent is a prodigious creature, which creepeth, winding it selfe and biting secretly:
that is, of envy, hatred, and infamy, the tongue is full of deadly poison. The Serpent is a prodigious creature, which creeps, winding it self and biting secretly:
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and endeth with his dispraise, adding ( tamen yet) which is coniunctio aduersatiua: He also eateth the earth like the Serpent, that is, hath euer in his mouth that which is earthly,
and Endeth with his dispraise, adding (tamen yet) which is Coniunctio aduersatiua: He also Eateth the earth like the Serpent, that is, hath ever in his Mouth that which is earthly,
Thieues which steale from vs our cloathes, or any other good, are more tollerable then those which doe spoyle vs of our good name, according to this of Salomon: A good name is to bee chosen aboue great riches, and louing fauour is aboue siluer and aboue gold:
Thieves which steal from us our clothes, or any other good, Are more tolerable then those which do spoil us of our good name, according to this of Solomon: A good name is to be chosen above great riches, and loving favour is above silver and above gold:
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when he saith, such a one is a fornicator, drunkard, &c. which are the pillars of the deuils kingdome, &c. It may here be replyed, we haue heard how great the sinne of detraction is;
when he Says, such a one is a fornicator, drunkard, etc. which Are the pillars of the Devils Kingdom, etc. It may Here be replied, we have herd how great the sin of detraction is;
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because that sinne is greater in the cause, and originall, of an euill, then in that which is deriued and springeth from the cause, but he that induceth and draweth another to back-bite, is the cause and originall of the euill;
Because that sin is greater in the cause, and original, of an evil, then in that which is derived and springs from the cause, but he that induceth and draws Another to backbite, is the cause and original of the evil;
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The malignity of this tongue consisteth in three things. 1 In consortijs 2 In consilijs, 3 In iuditijs. in 1 In fellowships. 2 In counsels. 3 In iudgements.
The malignity of this tongue Consisteth in three things. 1 In consortijs 2 In consilijs, 3 In iuditijs. in 1 In fellowships. 2 In Counsels. 3 In Judgments.
Let euery one take heed of his neighbour, and trust you not in any brother; for euery brother will vse deeeit, and euery friend will deale deceitfully:
Let every one take heed of his neighbour, and trust you not in any brother; for every brother will use deeeit, and every friend will deal deceitfully:
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yea, among some which make profession of Religion and the Gospell, whose houses are vpholded, whose riches are encreased, whose children are aduanced, whose sons are made Gentlemen, by the deceitfull tongues of their fathers,
yea, among Some which make profession of Religion and the Gospel, whose houses Are upholded, whose riches Are increased, whose children Are advanced, whose Sons Are made Gentlemen, by the deceitful tongues of their Father's,
Of this kind is all crafty and subtile circumuention of our brethren, which, like the Fowler, maketh trappes and snares to catch the simple-meaning man:
Of this kind is all crafty and subtle circumvention of our brothers, which, like the Fowler, makes traps and snares to catch the simple-meaning man:
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They do nothing from the heart, but all things, miris cuniculis & maeandris (as it is in the Prouerbe.) Like the Pharisies, which laid snares to entrap Christ in his talke.
They do nothing from the heart, but all things, miris cuniculis & maeandris (as it is in the Proverb.) Like the Pharisees, which laid snares to entrap christ in his talk.
Thirdly, this deceitfull tongue (as in many other things, so in nothing more) sheweth it selfe then, in iuditijs, in iudgements, both in the plaintife in the crafty contriuing of his actions,
Thirdly, this deceitful tongue (as in many other things, so in nothing more) shows it self then, in iuditijs, in Judgments, both in the plaintiff in the crafty contriving of his actions,
what lying, what swearing, what promises, what sugred and sophisticall words, doth not the deceitfull tongue practise? Laudat venales qui vult extrudere merces.
what lying, what swearing, what promises, what sugared and sophistical words, does not the deceitful tongue practise? Laudat Venales qui vult extrudere merces.
He that bad wares away would shift, To prayes them most, it is his drift. What falshood in payments, in waights, in measures, in falsifying of wares in substance, quantity,
He that bade wares away would shift, To prays them most, it is his drift. What falsehood in payments, in weights, in measures, in falsifying of wares in substance, quantity,
such neglect the Preaching of the Word, vse vnreuerently Gods Ministers, prophane his Saboaths, and what not? — Quae reuerentia legum? Quis metus aut pudor est vnquam properantis auari? What reuerence of Lawe? what feare or shame, in a couetous caytife, that hasteneth to bee rich? And so an other truely saith:
such neglect the Preaching of the Word, use unreverently God's Ministers, profane his Sabbaths, and what not? — Quae Reverence Legume? Quis metus Or pudor est vnquam properantis avari? What Reverence of Law? what Fear or shame, in a covetous caitiff, that hasteneth to be rich? And so an other truly Says:
and vile things, which yet he is bound, vpon the necessity of his saluation, to restore againe? Heare what an ancient Father saith of this, Nullus excusatur à restitutione nisi propter impossibilitatem,
and vile things, which yet he is bound, upon the necessity of his salvation, to restore again? Hear what an ancient Father Says of this, Nullus excusatur à restitution nisi propter impossibilitatem,
surely he shall then bee seuerely punished. Let pickers, theeues, cousoners, oppressours of the poore, Aduocates, Lawyers, Iudges, &c. looke vnto this,
surely he shall then be severely punished. Let pickers, thieves, cousoners, Oppressors's of the poor, Advocates, Lawyers, Judges, etc. look unto this,
As the Lord would not then accept of his trespasse-offering, neither will hee now his trespasse-offering of repentance for his sins, without restitution, which to many will bee a very hard thing to do, and perchance vnpossible.
As the Lord would not then accept of his Trespass offering, neither will he now his Trespass offering of Repentance for his Sins, without restitution, which to many will be a very hard thing to do, and perchance unpossible.
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therefore the Scripture saith, that he shall adde a fift part more. Here againe ye see the truth of the Apostles proposition, that a deceitfull tongue maketh our religion vaine.
Therefore the Scripture Says, that he shall add a fift part more. Here again you see the truth of the Apostles proposition, that a deceitful tongue makes our Religion vain.
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that their fore-fathers were so carefully carefull not to offend in craft, fraud, and a deceitfull tongue, knowing Gods seuere threatnings against these things, that they made this decree:
that their Forefathers were so carefully careful not to offend in craft, fraud, and a deceitful tongue, knowing God's severe threatenings against these things, that they made this Decree:
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If any had wrongfully taken a beame or a rafter, and vsed it in the building of a Tower or Castle, hee was to plucke downe the same againe and restore that peece to the owner.
If any had wrongfully taken a beam or a rafter, and used it in the building of a Tower or Castle, he was to pluck down the same again and restore that piece to the owner.
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least it fill our consciences so full of lying, back-biting, falshood, vniust dealing, that there will bee no roome left for the peace of God to dwell within vs. Let wee the Kingdome and commodities of the earth alone a while,
lest it fill our Consciences so full of lying, backbiting, falsehood, unjust dealing, that there will be no room left for the peace of God to dwell within us Let we the Kingdom and commodities of the earth alone a while,
Let vs spare no inuention ōf wit, intention of will, contention of sinewes, eloquence of tongue, strength of hands, to get this Kingdome, beg it, buy it, steale it, assault it by any meanes;
Let us spare no invention of wit, intention of will, contention of sinews, eloquence of tongue, strength of hands, to get this Kingdom, beg it, buy it, steal it, assault it by any means;
That the ignorant may learne, the carelesse consider, and the forgetfull remember, how great this sinne is in the sight of God. First, Augustine thus defineth it:
That the ignorant may Learn, the careless Consider, and the forgetful Remember, how great this sin is in the sighed of God. First, Augustine thus defineth it:
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Mendacium est voluntaria orationis, falsum dicentis, & mentis verum dictantis inaequalitas, cum studio fallendi coniuncta: Which definition containeth three things concurring in a lie.
Mendacium est Voluntary orationis, falsum dicentis, & mentis verum dictantis inaequalitas, cum study fallendi Coniuncta: Which definition Containeth three things concurring in a lie.
From this triple end of lying came this common diuision of a lye, into Officiosum, Iocosum and Pernitiosum: the officious lye, the sporting lie, and the pernicious lie.
From this triple end of lying Come this Common division of a lie, into Officiosum, Jocular and Pernitiosum: the officious lie, the sporting lie, and the pernicious lie.
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First, because it profiteth in the externall goods of fortune, and is against no man: Secondly, that it profiteth also to the conseruation of life oftentimes, and hurteth no man:
First, Because it profiteth in the external goods of fortune, and is against no man: Secondly, that it profiteth also to the conservation of life oftentimes, and hurteth no man:
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First, that many things, do there seeme to bee lies, which indeed are not, as that of Abraham saying of his wife shee is my sister, hee said the truth according to the manner of the Hebrewes,
First, that many things, doe there seem to be lies, which indeed Are not, as that of Abraham saying of his wife she is my sister, he said the truth according to the manner of the Hebrews,
for though hee were not so according to his carnal natiuity, yet was he so, according to Gods diuine dispensation the right of the first borne was to bee transferred to Iacob, that the elder after the flesh should serue the yonger.
for though he were not so according to his carnal Nativity, yet was he so, according to God's divine Dispensation the right of the First born was to be transferred to Iacob, that the elder After the Flesh should serve the younger.
therefore a wicked spirit is said to speake lies in the mouth of the false Prophets which seduced Ahab; therefore a certaine ancient Writer, vpon this place of Iohn, the diuill is a lyar, &c. saith, that whosoeuer is a lyer doth,
Therefore a wicked Spirit is said to speak lies in the Mouth of the false prophets which seduced Ahab; Therefore a certain ancient Writer, upon this place of John, the Devil is a liar, etc. Says, that whosoever is a liar does,
For God is the father of truth and verity, and a lyer honoureth the deuill as a childe doth his father, who so then coupleth himselfe with the childe of the deuill, let him looke also for the dowry which he is wont to giue to his children, namely, eternall damnation:
For God is the father of truth and verity, and a liar Honoureth the Devil as a child does his father, who so then Coupleth himself with the child of the Devil, let him look also for the dowry which he is wont to give to his children, namely, Eternal damnation:
wherefore being conuicted of a lie they presently blush, &c. Againe, it is a thing among all Nations, receiued and obserned, that a good man may haue no greater reproach done vnto him,
Wherefore being convicted of a lie they presently blush, etc. Again, it is a thing among all nations, received and obserned, that a good man may have no greater reproach done unto him,
Wherefore among other causes why the godly are said to be receiued into heauen, this is not the least, Because there was no guile found in their mouthes.
Wherefore among other Causes why the godly Are said to be received into heaven, this is not the least, Because there was no guile found in their mouths.
Againe, the lyer looseth his credite among all men, so that afterward no man will beleeue him though he speaketh the truth, which Cicero notably expressed, saying:
Again, the liar loses his credit among all men, so that afterwards no man will believe him though he speaks the truth, which Cicero notably expressed, saying:
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Qui semel malus semper praesumitur malus in eodem genere mali, It is presumed that he that was once euill, is alwaies euill, in the same kinde of euill.
Qui semel malus semper praesumitur malus in Eodem genere mali, It is presumed that he that was once evil, is always evil, in the same kind of evil.
Now it remaineth that I pray and beseech (you brethren) to whom your life and saluation is deere, that yee carefully, considering the heape of euils that the wicked tongue bringeth with it, you would call daily vpon him in whom it onely lyeth, to gouerne the tongue,
Now it remains that I pray and beseech (you brothers) to whom your life and salvation is deer, that ye carefully, considering the heap of evils that the wicked tongue brings with it, you would call daily upon him in whom it only lies, to govern the tongue,
and that our tongue destroy not our owne soule, so shall it come to passe, that with this one care wee shall auoide infinite sins which are committed with the tongue.
and that our tongue destroy not our own soul, so shall it come to pass, that with this one care we shall avoid infinite Sins which Are committed with the tongue.
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And this in another place he expresseth more plaine: But fornication, and all vncleanenesse, or couetousnesse, let it not bee once named among you, as it becommeth Saints:
And this in Another place he Expresses more plain: But fornication, and all uncleanness, or covetousness, let it not be once nam among you, as it becomes Saints:
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So the seruant of God in his daily speech should warily shunne the dangerous rockes of communication discouered in the word of God, that his soule suffer not shipwrack thereon.
So the servant of God in his daily speech should warily shun the dangerous Rocks of communication discovered in the word of God, that his soul suffer not shipwreck thereon.
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2 In the manner of our speech wee should bee circumspect, that we speake considerately, aduisedly, without too much affectation of curious, delicate, or exquisite words;
2 In the manner of our speech we should be circumspect, that we speak considerately, advisedly, without too much affectation of curious, delicate, or exquisite words;
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as they which striue to haue the vpper hand in whatsoeuer they shall speake, whereby the conscience of many is troubled, charity and patience infringed, and their friends offended.
as they which strive to have the upper hand in whatsoever they shall speak, whereby the conscience of many is troubled, charity and patience infringed, and their Friends offended.
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If any thinke it hard to obserue these rules, I counsell him to make his refuge the safe port of filence, which will bee a remedy to shun innumerable sinnes, which otherwise men are wont to fall into through a misgouerned tongue,
If any think it hard to observe these rules, I counsel him to make his refuge the safe port of filence, which will be a remedy to shun innumerable Sins, which otherwise men Are wont to fallen into through a misgoverned tongue,
The third Part. VER. 27. Pure Religion and vndefiled, &c. THE Apostle hauing shewed negatiue, what Religion is not, that it cannot stand with an vnbrideled and misgouerned tongue:
The third Part. VER. 27. Pure Religion and undefiled, etc. THE Apostle having showed negative, what Religion is not, that it cannot stand with an unbridled and misgoverned tongue:
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And this much the very name of Religion implyeth, which commeth (as Lactantius would haue it) à religando, quia per hoc pietatis vinculū Deo religamur & obstringimur:
And this much the very name of Religion Implies, which comes (as Lactantius would have it) à Religando, quia per hoc pietatis vinculū God religamur & obstringimur:
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With how many impurites the sects of the Simonians, Nicholaytans, Carpocratians, and of the old Gnostici, were polluted & defiled, Irenaeus, Augustine, & other ancient Writers do witnes at large.
With how many impurites the Sects of the Simonians, Nicholaytans, Carpocratians, and of the old Gnostics, were polluted & defiled, Irnaeus, Augustine, & other ancient Writers do witness At large.
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because they are exposed to most wrong, and are destitute of the protectiō of their husbāds & fathers, which were wont to defend them and stand for them;
Because they Are exposed to most wrong, and Are destitute of the protection of their Husbands & Father's, which were wont to defend them and stand for them;
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But the true magnanimity of minde taketh vpon it the patronage and defence of the weak, the destitute, the poore, the afflicted, which want the succours of this world:
But the true magnanimity of mind Takes upon it the patronage and defence of the weak, the destitute, the poor, the afflicted, which want the succours of this world:
which is an especiall property of God, yea which hee hath engraffed in the nature of the very bruite beasts of the noblest kind and valour, as of the Lyon.
which is an especial property of God, yea which he hath engrafted in the nature of the very bruit beasts of the Noblest kind and valour, as of the lion.
Fraternae supportationis, benignae condonationis, temporalis subuentionis: Of brotherly supportation, of courteous condonation, or forgiuing, of succoring him with our temporall goods.
Fraternae supportationis, benignae condonationis, temporalis subuentionis: Of brotherly supportation, of courteous condonation, or forgiving, of succouring him with our temporal goods.
Where wee are forbidden to iudge rashly of our neighbour, and the things that are doubtfull vnto vs, in what mind they were done, to enterprete them in the better part.
Where we Are forbidden to judge rashly of our neighbour, and the things that Are doubtful unto us, in what mind they were done, to enterprete them in the better part.
But who can perswade this, in this yron age of the world, to men destitute of all sense of humanity, which do not onely not helpe such as are in calamity,
But who can persuade this, in this iron age of the world, to men destitute of all sense of humanity, which do not only not help such as Are in calamity,
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if bloud toucheth bloud, if reuenge be taken for the least iniury, if they deuoure the flesh of their brethren, what maruell is this, seeing they weare the Ensignes, not of our Lord and Maister CHRIST,
if blood touches blood, if revenge be taken for the least injury, if they devour the Flesh of their brothers, what marvel is this, seeing they wear the Ensigns, not of our Lord and Master CHRIST,
Fulgentius vpon these words of Christ, Euery Tree that bringeth not forth, &c. noteth, Si sterilitas in ignem mittitur, rapacitas quid meretur? And Rabanus vpon the former place of Mathew, I was hungry and yee gaue me no meate;
Fulgentius upon these words of christ, Every Tree that brings not forth, etc. notes, Si sterilitas in Ignem mittitur, rapacitas quid meretur? And Rabanus upon the former place of Matthew, I was hungry and ye gave me no meat;
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Quid accipiet qui aliena tulit, si semper ardebit qui sua non dedit? If he shall alwaies burne which gaue not of his owne, what punishment shall he haue which harh taken away from others which was not his owne? I was hungry and yee gaue mee no meate: &c. nay, I was hungry,
Quid Accipiet qui Aliena tulit, si semper ardebit qui sua non dedit? If he shall always burn which gave not of his own, what punishment shall he have which harh taken away from Others which was not his own? I was hungry and ye gave me no meat: etc. nay, I was hungry,
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so may wee now cry for want of loue among vs, O yee heauens drop downe kindnesse and loue into our hearts, that the vnkind and churlish Nabals of our times, which are so little moued at the afflictions of Ioseph, as if they pertained to a forraine body, that they may know that they were not borne to liue to themselues, that they are Coloni, non domini, Manurers, not Lords of the earth,
so may we now cry for want of love among us, Oh ye heavens drop down kindness and love into our hearts, that the unkind and churlish Nabals of our times, which Are so little moved At the afflictions of Ioseph, as if they pertained to a foreign body, that they may know that they were not born to live to themselves, that they Are Coloni, non domini, Manurers, not lords of the earth,
and as Ierome saith of the holy Patriarches which were rich, that they were Dispensatores Dei, magis quam diuites appellandi, to bee termed rather Gods Stewards, then rich-men.
and as Jerome Says of the holy Patriarchs which were rich, that they were Dispensers Dei, magis quam diuites appellandi, to be termed rather God's Stewards, then Rich-men.
surely a motiue of all motiues, if wee haue not cauteriatam conscientiam, a conscience seared with an hote yron, past all feeling, hee is louing to the vnthankefull, patient towards the sinner, kind to the vnkind;
surely a motive of all motives, if we have not cauteriatam conscientiam, a conscience seared with an hight iron, passed all feeling, he is loving to the unthankful, patient towards the sinner, kind to the unkind;
Euen as God hath loued vs, let vs Christians, bee mercifull, gentle, kind, one towards an other, let vs not bee NONLATINALPHABET, without naturall affection.
Even as God hath loved us, let us Christians, be merciful, gentle, kind, one towards an other, let us not be, without natural affection.
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so that at length he became poore, and asking of an holy man the cause thereof, who answered, that as long as these two brethren, Date, & dabitur vobis:
so that At length he became poor, and asking of an holy man the cause thereof, who answered, that as long as these two brothers, Date, & dabitur vobis:
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but as soone as he banished the first Date, Giue yee, the other, because he cannot dwell without his brother, is also departed and hath carried away Gods blessings with him.
but as soon as he banished the First Date, Give ye, the other, Because he cannot dwell without his brother, is also departed and hath carried away God's blessings with him.
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Haec habui quae dedi, caetera quae his relinquo, quomodo illa habeo, quae velim nolim alijs trado? The things which I gaue I haue, the rest which I leaue vnto others,
Haec habui Quae dedi, caetera Quae his relinquo, quomodo illa habeo, Quae velim nolim Alijs Trade? The things which I gave I have, the rest which I leave unto Others,
The other effect of true Religion is innocency of our liues, to keepe our selues vnspotted of the world that is, not to pollute our selues with the filthy crimes of this world,
The other Effect of true Religion is innocency of our lives, to keep our selves unspotted of the world that is, not to pollute our selves with the filthy crimes of this world,
Let euery one that calleth vpon the name of Christ depart from iniquity. O hearken vnto this yee that are bond-slaues vnto the pleasures of this polluting world;
Let every one that calls upon the name of christ depart from iniquity. Oh harken unto this ye that Are bondslaves unto the pleasures of this polluting world;
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and to sit vpon the knees of the Dalila of this world, and to enioy the pleasures of sinne for a season, loose the eternall felicity in the Kingdome of heauen;
and to fit upon the knees of the Delilah of this world, and to enjoy the pleasures of sin for a season, lose the Eternal felicity in the Kingdom of heaven;
Cum te pendenti reputas insistere terrae, Nonne vel hinc clare conspicis esse Deū? When thou considerest that thou tread'st on earth that hangs in aire.
Cum te pendenti reputas Insist terrae, Nonne vel hinc clare conspicis esse Deū? When thou Considerest that thou treadest on earth that hangs in air.
nor yet of the sinnes of this infecting world which cleaue so fast vnto vs. O that I could by any plainnesse of teaching imprint this so profitable a doctrine in your minds.
nor yet of the Sins of this infecting world which cleave so fast unto us Oh that I could by any plainness of teaching imprint this so profitable a Doctrine in your minds.
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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.
We see (Beloved) in reason that the natural heat which is within us, by external cold in the Winter kept in and augmented, which by the heat in Summer, opening the pores, evaporateth 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:
And verily so is it in spiritual matters, the colder we feel the love of the world, the more the love of God is kindled in our hearts, and the more it increases:
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? Euen as Dauid was not well able to go vnder the burthen of Saules armour about him,
but if we wallow in earthly delights, in the sunshine of polluting pleasures, o how much is the love of God within cooled and diminished in our hearts? Even as David was not well able to go under the burden of Saul's armour about him,
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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;
and his people, the great Goliath. So while we Are laden with Saul's armour, that is, clogged and spotted with the weight of this defiling world, we Are altogether unapt to any Christian combat;
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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.
but if we cast of this weight, we run with alacrity as did David, encounter with this spiritual Goliath, prevail with honour, and give him the foil.
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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:
The second inseparable property then, and Effect of true Religion, the Apostle Teaches to be innocency of life, to keep our selves unspotted of the world:
Epictetus comprised all his Philosophy in these two words NONLATINALPHABET, Sustine & Abstine, Beare, & Forbeare, to suffer euill, and abstaine from doing euill:
Epictetus comprised all his Philosophy in these two words, Sustain & Abstine, Bear, & Forbear, to suffer evil, and abstain from doing evil:
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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, he gaue him this charge:
And Lactantius Says, the Rule of a godly life Consisteth, in Patience and Abstinence. Almighty God requires, especially of all that profess his name, this innocency of life, that they keep themselves unspotted of the world. So when he called Abraham from the idolatry of Mesopotamia to his true worship and Religion, he gave him this charge:
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when hee willeth them to bee as innocent as Doues: So the Apostle prescribing to them the Christian sacrifice, warneth them to take heed of worldly corruptions,
when he wills them to be as innocent as Dove: So the Apostle prescribing to them the Christian sacrifice, warneth them to take heed of worldly corruptions,
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,
Now the spots wherewith worldlings Are chiefly defiled, Are Thefts, Adulteries, and fleshly Uncleanness, Covetousness, Usury, Oppression, drunkenness, Pride, Envy, Contention, Ambition, Vainglory, etc. Wilt thou know now whither thou be a true Professor indeed of this pure Religion, which only is able to save thy soul? fallen then into a serious examination of thy conscience,
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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,
whither thou be not defiled with adulteries and uncleanness, whither thy heart be not Set upon covetousness and oppression, stained with Usury & extortion, thy body polluted with surfeiting & Drunkenness,
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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,
whither thou be not spotted with cruelty, hardheartedness towards thy neighbour, etc. Herewith Whosoever is stained, his Religion (howsoever he flatter himself) is not pure & undefiled before God,
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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 cōtrary vertues as chastity, tēperance, meeknes, loue, mercy, liberality, brotherly kindnes, &c. wherein the true Religion consisteth:
for pure Religion and undefiled before God the Father, is to visit the fatherless & Widows, etc. Examine thy conscience whither thou be studious of the contrary Virtues as chastity, temperance, meekness, love, mercy, liberality, brotherly kindness, etc. wherein the true Religion Consisteth:
Lact. l. 3. c. vlt. Qui vult sapiens esse & beat { us } audiat Dei volantatē, discat iustitiam, sacramentum, suae natiuitatis norit, bumana cōtemnat, &c. Psal. 19.7. Iob. 28.28.
Lactantius l. 3. c. Ult. Qui vult sapiens esse & beatrice { us } audiat Dei volantatē, Discat iustitiam, sacramentum, suae natiuitatis norit, bumana cōtemnat, etc. Psalm 19.7. Job 28.28.
Arist. lib. 3. Polit. Plato lib. de legibus. Hieron. Greg. Propert. Auro pulsa fides, Auro venalia iura. Aurum lex sequitur, mox sine lege pudor.
Arist. lib. 3. Politic Plato lib. de legibus. Hieron. Greg. Propertius Auro pulsa fides, Auro venalia Jerusalem. Aurum lex sequitur, mox sine lege pudor.
Augustine. Cum vult improbus homo non potest, quia quando potuit noluit, & ideo per malum velle perdidit bonū posse. Non facile inueniuntur in aduersitate praesidia quae non fucrunt in pace quaesita. Luk. 14 31.
Augustine. Cum vult Improbus homo non potest, quia quando Potuit noluit, & ideo per malum velle perdidit bonū posse. Non facile inueniuntur in adversitate Praesidia Quae non fucrunt in pace quaesita. Luk. 14 31.
Cyprianus. Et quid tā amentiae simile imo ipsa amentia, stolidius, quam in rebus serijs, quae non de lana caprina, sed nostra vel salute vel pernitie sempiternaagant, tam esse socordes ac stupidos.
Cyprian. Et quid tā amentiae simile imo ipsa amentia, stolidius, quam in rebus serijs, Quae non de lana Caprina, sed nostra vel salute vel pernitie sempiternaagant, tam esse socordes ac stupidos.
Sicut vrbs patens & abs { que } muris, ita vir qui in loquendo cohibere nō potest spiritum suum. Pro. 10.19. Qui moderatur labia sua prudentissimus est. Prou. 13.
Sicut Urbs patens & abs { que } muris, ita vir qui in Loquendo cohibere nō potest spiritum suum. Pro 10.19. Qui moderatur labia sua prudentissimus est. Prou. 13.
Hieron. in Epi. ad Nepolia. Caue ne linguam aut aures habeas prurientes vt alijs detrabas. Ber. lib. de consider. Detrabere aut detrahentem audire, quid horum dānabilius est nescio. Itē. in quad. serm. Detractor & lubens auditorvter { que } diabolum portat, detractor in lingna, auditor in aure.
Hieron. in Epi. ad Nepolia. Cave ne Linguam Or aures habeas prurientes vt Alijs detrabas. Ber. lib. de Consider. Detrabere Or detrahentem Audire, quid horum dānabilius est nescio. Iten. in quad. sermon. Detractor & lubens auditorvter { que } Diabolum Portat, detractor in lingna, auditor in Aure.
