The first Sermon .

YE heard in my reading the last Sabbath , by occasion of the forerunning verse , how odious before God , & hatefull in his sight , the sinne of hypocrisie , and dubblenesse of mind is : especially in religion , & in the seruice of God : when men will beare fayre wether with the world , and seeme to carry good mindes , and vpright affections towards Sion , the true Church of God , and yet secretly worke the daungerous effect of thornes and prickes to the sides thereof . As also when men wil make their profession , and religion , as it were a shipmans hose , and an indiferent thing , swearing by the Lord , and by Malcham , Zephan. 1.5 . 1 Kings . 18.21 . and halting betwixt two opinions , as the people whome sometimes Eliah the Prophet sharpely reprooued because they cared not whether they worshipped God , or Baall , and past not whether they serued God altogether , or in parte , with whom many of this our age doe iumpe , & ioyne hands , who make conscience of no religion : for whether it be the light of the Gospel , or the blindnes of poperie and superstition that preuayleth , they esteeme not , so that it serue for their commoditie , and aduantage , hauing a heart , and a heart , as the Greeke worde significantly importeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . one for the olde lawe , and another for the newe learning , as they tearme it . But we shewed , and prooued both by testimonies , & examples , that as the sinne of such men is great , so is their ende horrible , and their punishment greeuous many times in this life . And in the conclusion of my former lecture , it was further declared , that as it hapeneth in the ordinarie vse , or rather abuse of othes , that the man which is a common swearer will not sticke sometimes for his profite to forsweare himselfe , the same sinne being increased by practise , and by custome growen to an habite in him : and as it comes to passe also amongst murderers , who making no conscience of the slaughter of innocent children , or seruants , will make no bones to proceede further , namely to imbrue their hands in the guiltlesse blood of greater personages , Mat. 21.33 . &c. as appeareth by the parable of the vineyard let out to the husbandmen , who hauing slayne the houshoulders seruants , did not spare to commit the like outrage , against his sonne , and heyre , representing the progresse of malice in the Iewes , who hauing murdred the prophets , crucified at last the Messias also , Heb. 1.1 . Mat. 23.32 the heyre of all things , & so fulfilled the measure of their fathers : euen so it falleth out in the sinne of hypocrisie , that he that commonly exerciseth double dealing , and dissimulation in worldly matters , will smell also of the same in the seruice of God , putting no difference betwixt the holinesse of religion , and the prophanenesse of his ordinarie dealings : so that whether he vseth prayer , or frequenteth sermons to heare , or whether he fasteth , and giueth almes , or whatsoeuer else is done by him in this case , it is done in that sort as the counterfaite shewe of great deuotion was made by the people of Iuda , who although they vsed to say the Lord liueth , Ier. 5.2 . yet they did sweare falsely , & as in that one , so in al other religious matters , they plaide the hypocrits . And of such the prophet Dauid speaketh in the excellent Psalme , contayning the summe of al the benefites of the Lord , shewed , and extended to his people the posteritie of Abraham , they remembred ( saith he ) that God was their strength , Psal. 78 35.36.37 . and the most high God their redeemer , but they flattered him with their mouth , and dissembled with him with their tongue , for their heart was not vpright with him , neither were they faithfull in his couenant . Meaning that their double dealing in his seruice was such , and so great , as that they ranne vnto him , and sought him early , as though they had beene very holy , and religious , but all was for feare of punishment , and not for any hearty loue , or obedience , that they did carry towards God . Whereby together with other reasons , I confirmed the former sententious speech of Iames in the 8. verse , that a double minded man is vnstable not in one but in all his wayes : and so inferring an exhortation , and direction , to pray vnto God to auoid , and flye from all the pointes and partes of hyprocrisie , and doublenesse of heart , I ended for that time . Yt now followeth in the 9. verse . Let the brother of lowe degree reioyce . &c. In which words , the Apostle in my opinion seemeth to returne to the argument of ioy and patience to be vsed of vs in our aflictions wherof as you haue already heard , he intreated before in the 2.3 . & 4. verses of this present chapter . Which argument he hath hitherto left , & broken of , with purpose to take away such obiections as might be made and framed preiudiciall to the same doctrine and matter . For if you would for a triall as it were strike , and race out the verses interposed betwixt this 9. and the 4. then it would euidently appeare , and ye should easily finde that this present verse is in good order and artificiall method , added & applied to the 4. verse : for there the Apostle speaketh of patience , & of perfection in patience consisting in perseuerance in the time of trouble and aduersitie , and now in this verse he comes backe againe to the same argument , and proceedeth therein for the further comfort & consolation of the afflicted . And knowing that amongst all the crosses and calamities of this life , the crosse of pouertie and of want in respect of common necessaries , is both very generall and very grieuous also , yea to the weake shoulders of flesh & blood almost intollerable , insomuch that many times , yea dayly we see those of that state , which are not preuented with the grace of God nor gouerned by the spirit , and so not perswaded to relie vppon the prouidence of God , and to content themselues with their poore condition , do breake the walles of obedience , and runne headlong into vnlawful actions and thereby into the daunger of the lawes , seeking to satisfie themselues by thefte , and to relieue themselues by robbery , and oftentimes murther the consequence thereof , rather then stand to the miseries , and indigengencies of their vnfortunate place , the holy Apostle hauing a special consideration hereof , doth heare by his counsell , and perswasion labour to cure this malady , and to apply a salue to the sore of the poore man , deliuering his mind freely and sufficiently in the matter . And if we do with diligence consider , and with iudgment examine the contents of these verses , we shal finde that the Apostle doth heare make , & institute a comparison betwixt those two diuers things , which oftentimes are occasions of temptations & prouocations to some disorders & mischiefes in those men which are within the compasse of the same , namely pouertie , & riches , of the first wherof he speakes in this 9. verse , of the other in the sequell of the place , so that I take the disposition and order of these verses consisting of three seueral points to be this . First the Apostle doth enter into a course of schooling the poore man shewing him by direction , with what minde he is to take , and to beare the crosse of his pouertie and howe to behaue himselfe in the state and time of his low degree : that is , he is not to fire his eyes , and to looke onely vpon the vilenesse , and basenesse of his condition , and to dwell still vpon the consideration of his pinching necessities , but he is to take another , and better course , namely to erecte and lifte vp his minde in some heauenly meditation , to take as it were a spirituall view of that immortall inheritance , and celestiall possession , wherein he shal be ioyned partener with al the faithfull and children of God , if he practise contentation , patience , obedience , & godlines in the course of the simple life , whereby it pleaseth God for a time to try & to humble him . In the second place he vndertaketh the admonishing & aduising of the rich man also , teaching him with what mind he is to take , & in what sort to vse the blessing , & abundance of his riches , to wit , he is not by occasion therof to exalt himself in his conceit , & to lift himself vp in an opinion of his happines , as though that his welth should for euer continue with him , & he with it , but he is to know that as his life is vncertaine , so is his riches , forasmuch as the Lord giueth both , and taketh both away at his pleasure : so that he is not to ware proud or to growe arrogant , vpon the tast and feeling of the felicitie of this life , but rather to be meekly spirited , in the time of his greatest florishing , as knowing that although he be now at this present in much prosperitie , & hoysed vp to the top and mount of good fortune , yet he may suddenly be turned downe to miserie , and stript of all that now he possesseth . Thirdly , and lastly , least the Apostle should seeme to speak this without his warrant and euidence , he doth in the latter parte of the tenthe verse , produce a reason as an amplification of the doctrine , to fortifie his assertion withall , which is done by way of similitude consisting of the qualitie and natur of a common flower of the grasse , representing the weake state , and short durance of humane prosperitie : then which flower ye know your selues there is nothing more mutable , and subiect to a change , by reason of the small force , and substance that it hath to abide , and stand , in his beautie : for although it spread it selfe gloriously in the morning , and seeme to be the thing , wherein nature hath labored to shew all her skill , yet the heate of the sunne when it riseth ouermatcheth the glorie thereof , and makes it quickly to wither , and come to nothing . Such is the rich man , and his riches . So that by this onely diuision , and resolution of the verses ye may well conceiue what notable , and necessary matter is lodged and contayned in them . Being such , as doth concerne all estates , and respect all degrees , high and lowe , rich and poore , the noble personage and the poorest cotager , all and euery one may herehence learne a direction for his life , and furnish his minde with a sufficient treasure of instructions , how & after what maner to dispose of himselfe , and his doings in the best sort to the glorie of God , and the euerlasting comfort of his soule . The poore man because of his wants and defectes is not to despaire : the rich man by reason of his aboundance , and fuperfluities is not to presume of himselfe , and his abilitie : the honorable is to temper his high degree with humblenesse of minde , the Iazar or miserable creature , to mitigate , and qualifie his smart by the vse of patience , as hereafter in the processe of our speech yee shall see , by the grace of God , more at large .

Concerning therfore the first of our parts , although the Apostles phrase be here singuler , seeming to speake of some special or perticuler person , yet by conferring other places with it of the same forme of wordes , and by considering the reach of the doctrine to extend generally to all , I doubt not but they are plurally to be taken , and conserued . For the proposition being indefinite , and the consequence of the place so ioyntly , and sensibly depending vpon the precedence it cannot be but equiualent , and the same with an vniuersall speech . To acquaint you with my meaning in plaine termes , albeit the Apostle doth heare say let the poore man , or brother of lowe degree reioyce , it is all one , or as much as if he had said , let al poore men , and all breethren of low degree reioyce , because that , which he requireth at the hands of one of that sort , he looketh for of all , and if ye do with diligence note , and with iudgment consider the scripture speeches , ye shall in many places light vpon wordes of the same course & nature , deliuered in such singuler maner and yet importing , and including vniuersall constructions . In that the common name of a poore man is not heare vsed , but the appellation of a brother , it may teach vs , what is to bee thought of such a one vpon whom it hath pleased God to impose , and lay the crosse of pouertie , in which case to bee taught , and informed , I take it to be very requisite , and necessary for many of vs : for we in our common iudgments are very carnall , and in our opinions foolish , who vse to measure the worthines of a man by the appearance , and vpon the sight and view of his misery doe by and by pronounce him a wicked person , a vicious liuer , a man accursed , and punished in such sort deseruedly for his sins , when as the purpose of God in the visiting of many with his crosses , is not so much to notifie , and confirme to the world the deserte in them of such afflictions , but either to make proofe & trial of their faith , or else to conuert their humiliations to other good purposes , seruing for his glory & their bettering . I confesse that there is not one man amongst the sons of men consisting al of corrupt & mortall matter so holy , and righteouse as that hee deserueth not any punishment or correction , if the Lorde woulde straightly marke iniquities , & do nothing but that , which the rules of his iustice doe prescribe , who then should stand ; as the prophet speakes : Psal. 130.3 . but forasmuch as it hath pleased God in the aboundance of his loue , to take away the curse of the lawe due for sinne by the death of his sonne and not to impute sinne to him that beleeueth , and seeing the very faithfull themselues are subiect to crosses and afflictions sundrie wayes , and in greater measure subiect then the children of vnbeleefe , it cannot be that troubles and calamities should alwayes be demonstrations of the wrath of God , or testimonies of great sinnes in those , whose shoulders lye vnder such burdens . But we are otherwise to thinke , that sometimes God doth discipline his children by the vse of his rodde for some secret sinnes , and imperfections which themselues doe not espie : sometimes hee doth before hande preuent their sins the fruit of that corruption , which lyeth hidde in them and would otherwise break forth , except by sicknesse , pouertie , imprisonment , hunger , or such like meanes they be admonished , and restrayned : sometimes he hath respect to his owne glorie , beginning with iudgment at his owne house , least he should seeme to approue those sins in his elect , which his iustice doth more sharpely punish in the reprobates : somtimes he doth suffer Satan that roaring Lyon & his ministers , to haue after a sorte power ouer the states , and bodies of his children for the experiment of their constancie , and the instruction of others : and sometimes also he doth vse the daungers , & extremities of the saints , as occasions to shew foorth his owne power , glorie , mercie , wisedome , and righteousnesse in his church , by miraculous deliuerances , bringing them into manifest perils , and yet finding meanes to preserue them beyond the hope and opinions of men . These together with other intentions in the workes of God if they be well considered , will bridle the ouerlashing humor of carnall iudgment , and leaue no roote of cause in the minde of any man , to take such persons for sinners , and dispised of God , whose liues are heare subiect to some externall difficulties . In the holy storie of Iob , we read , that when his three friendes , hearing of the euil that was come vnto him , came from their places to see him , and to lament his case with him , & beheld the great and straunge miserie wherevnto hee was brought , and the lamentable plight wherein he stood , they were so caried away with the streame of a false imagination , and conceit concerning him that whereas before they tooke him for an vpright , and iust man , and hygh in the fauour & loue of God , they now vpon the appearance iudged him to be an hypocrite , and spared not rashly to affirme , that he was in that sort & measure iustly plagued of God for his his sins : for Eliphaz the Temanite wished him to remember and cal to minde who euer perished being an innocent , or where the vpright were destroied . Iob. 4.7 . I haue seen it , said he that they which plow iniquitie , and sow wickednes , do reape the same , so concluding , that Iob could not be innocent or vpright or free from wickednes , because the fruit & effect of such misfortunes , & calamities was fallen vpon him . And I doubt not but that in the same Eliphaz is a patterne of al carnally minded , & ignorantly conceited worldlings , who vse commonly to draw arguments from the afflictions of the children of God , censuring thereupon that they are not good , nor honest , nor such as they would seeme to be , because they liue not in such a free , & happy , & glorious state of life , as others doe . Wherin they discouer themselues to be as brutish , Now called Malta . & barbarous , as those barbarians of the Ile of Melita , whereinto Paul happened after his escape from shipwracke , who vpon the leaping of a Viper vpon his hande , Acts. 28.4 . from the fire , condemned him by & by for a murderer , & for such a one as vengeance would not suffer to liue . This is in common that rash verdits of our Atheistes , Epicures , Libertines , & prophane Gospellers , who respecting nothing but the outward accident , and not considering by reason of their naturall blindnes the course of God in his workes commit sinne in their sentences , speaking good of euill , and euill of good , Ier. 5.20 . ill of the righteous , & well of the couetous whom God abhorreth . They may learne to correct their erroneous iudgments both by the sequell of that place of the Acts before cited , and by the answere of Iob , who to purge himselfe , & to defend his innocencie against the ouerhastie opinions of his friends affirmed that the Lord knew his way & tryed him & that he should come forth like the golde : Iob. 23.10 . meaning that although the world was ignorant of the true cause of his miserie , yet the knowledge therof was with the Lord , who vsed the same as a mean to bring to passe his greater profite . Let vs make some vse then of this matter for our selues , & know assuredly , that as on the one side it is no sufficient reason to proue the vertue , and goodnes of a man because hee hath welth and riches in possession , so on the other side it is no necessary conclusion to condemne a man for wicked , and vnrighteouse , because he is afflicted with pouertie and lacke of sufficient reliefe for himselfe , the remembrance , and consideration wherof , wil work in vs a charitable , and Christian opinion concerning our poore brethren , not to thinke that they are the worse men in the sight of God because of their harde happe in that case , they are our brethren still , in profession , and essence , flesh of our flesh , bone of our bone , of the same proportion in making , and of the same mettle in substance , whereof we our selues bee wee neuer so daintie , are created , and therefore they are not to be vsed of vs with such contempt and indignitie as they receiue generally of the worlde : forasmuch as it is not their pouertie that doth either alter their nature which is still common with ours , or proue them to be disfauored of the Lord , Heb. 12.6 . the case so standing , that whom God loueth he chasteneth , and hee scourgeth euery sonne that he receiueth , and the affliction of a base estate , is many times to the man rather an argument of the loue of God then a testimonie of his wrath : as appeareth expresly by the wordes of the Prophet Dauid , who being greeuously afflicted himselfe , & knowing the purpose of God therein sufficiently , doth pronounce a blessing to those that did pittie his case , and conceiue a good opinion of him , and of all those , which should be in the like sort visited : for he breaketh forth into this effectuall speech , Psal. 41.1 . blessed is he that iudgeth wisely of the poore , the Lorde shall deliuer him in the time of trouble . Meaning such a one as doth not condemne that man for accursed whom God doth afflict with pouertie knowing that there are many causes , why his hand is in such sort heauie vpon a man . Secondly by this appellation and title of brother which the Apostle doth heere apply to the poore man , we may learne by his example how to vse our words , and temper our speeches concerning men of base place , and state . To giue them the best stile that we can , and to auoyd the intemperate humors of many disdainfull persons , who cannot frame their tongues to any indifferent words respecting their inferiors , but reuile them , and taunte them , and loade them with such contemptuous tearmes , as are nether comely in their owne mouthes , nor in any sorte fitting the persons towardes whom they vse such immoderation . Prou. 17.27 . Salomon affirmeth that he that hath knowledge spareth his words . Iames. 4.11 . And our Apostle Iames will haue vs in no case to speake euil one of another . A third matter there is also in these wordes , which is not to be omitted without note and obseruation , namely that in the Apostles directions heere to the poore man , and in the vse of his name , he doth not cal him the poore brother , or beggerly brother , but the brother of low degree , although in so doing it may seeme that part of his meaning is to increase and magnifie the glorious exaltation of such a man to the kingdome of God , which by a comparison made with a precedent basenes , is made so much the more high and magnificent , by how much the more low and simple his condition was before in the world , because that contrary things being one set against another , are then most cleerely and perfectly seen what they are , yet I doubt not but that the commodities of the low estate of a poore man , are heere insinnuated , and regarded by the vse of the phrase : for the low degree of a man , although it bee accompanied with some wants in respecte of the abundance of the richer sorte , who are commonly destitute of nothing seruing to the outward prosperitie of this life , yet it is free from those hazardes , and perilles , whereunto the hygh estate of the welthy is continually subiecte . For they may in good sense bee compared to hyghe trees scituated and planted in the toppes of mountayns , which by reason of their place lye open to euery winde that bloweth , and euery storme that aryseth , yea a little puffe of the ayre maketh them to shake , and to tremble : but the poorer sorte are with good probabilitie resembled to lowe shrubbes , or bushes growing in the vallies vnder the winges , and defence of the hilles , which by reason of their lowe growth , are safe from the raging storme , and beating tempest , they are not assaulted with the feercenesse of euery whirlewinde , they are not beaten with the droppes of euery scouring showre , they stand and spring in quiet , and safetye , when the highe Cedars must needes receiue euery wether , and refuse none , and therefore are many times by contrary and furious windes rent and torne , and so preuented of further increase . And many times we see great and mightie trees by violence of the wind ouerthrowen broken and pluckt vp by the rootes , seldome or neuer doth the like ouerthrowe happen to a lowe and litle bush . Againe the hygher & statelier the tree is the more terible is his fall , and the more signe , and impression thereof doth he make in the earth : the bush or bramble suppose he be rooted vp and throwen downe hee falles without any harme , and perceth not . And againe if a great tree fall , all the bowes and branches , that are on his falling parte are brused , and crusht vnder him : but so is it not in the shrubbe : for as his leaues be few and his branches small , so is his danger the lesse , and his harme none at all . All which things the riche man for his admonition , and the poore man for his comforte , are to apply to themselues . The riche man whether wee consider him in respect of his conceit , or simplie of his place , he is a high tree , in his conceit many times he is such a one , as stands within the threat of the prophet Esay . Esay 2.12.13 . The day of the Lord of hosts is vpon al the proud and hautye and vpon all that is exalted , and shal be made low , euen vpon all the Cedars of Lebanon , that are high , and exalted , and vpon all the Okes of Bashan , and vpon all the high mountaines , and vpon all the hils that are lifted vp : meaning in that place by the high trees , and hils , such manner of men as are lifted vp in pride , and growen loftely minded by reason of their welth gathered by coueteousnesse , thinking themselues thereby to be towers , and walles , as it followeth in the fifteenth verse of that chapter , that is stronge , and mightie of themselues , not able to bee ouerthrowen . And doubtlesse many such high trees , I meane many high spirited men there are amongst vs , who being rauished , and caried away with an opinion of themselues , are altogether forgetful of their mortall state , they thinke with the king of Babell , that they shall liue for euer , they saye with Nimrodde and his company , Gen. 11 4. let vs build and get vs a name , they trust in their goods , & boast themselues in the multitude of their riches , they thinke their houses and their habitations shal continue for euer , euen from generation to generation , Psal. 49.6.11.13 . and cal their lands by their names . But what sayeth the prophet concerning the end of such men , this their way vttereth their foolishnes , for their beautie shall consume when they shall goe from their house to the graue . And in the prophesie of Ezekiel , Ezek. 31. ● . there is a notable place to this purpose , where the prophet speaking of the king of Ashur , affirmeth that once he was like a Cedar in Lebanon , with fayre branches , and thicke shadowing bowes , and shot vp very high , and his top was amongst the thicke bowes , his height was exalted aboue all the trees of the fieeld . verse . 11.12 . &c. but what followes in the place , thus saith the Lord I haue cast him away for his wickednesse , his branches are fallen , his bowes are broken , all the people of the earth are departed from his shadowe , and haue forsaken him , yea hee is gone downe to hell . This is the ende of such a highe tree , and the effect of such loftinesse , verifying that famous sentence of Salomon in his Prouerbs , Prou. 16.16 . that pride goeth before destruction , and an high minde before the fall . Which thing , is of some consequence to be learned of all men for warning , and to bee considered of such men for amendement , as are subiecte to this sinne : who if they cannot , and care not to reforme them selues by that which already hath been spoken yet they are to remember further the iudgment of that highe tree , that proude king Nebuchadnezar , who in the prophesie of Esay is compared with Lucifer , Esay . 24.13 . which saide in his heart , I will climbe vp into heauen , and exalte my throne besides the starres of God &c. But what followeth ? thou shalt bee brought downe to the ground and to the sides of the pitte , and more of his destruction yee shall finde , if yee reade the chapter . Nowe in place and degree , the riche man also is a high tree , and by reason thereof subiecte to many inconueniences : euery sharpe winde of alteration in the common wealth , of inuasions of the enimie , and of other grieuous accidents driueth vpon him : and not so onely , but in other respectes his heigth is also daungerous . Wisd. 6.5.8.6 . For an hard iudgment shall they haue that beare rule , so sayeth the wise man : and againe , for the mightie abideth the sorer triall : and againe , the mightie shal be mightilie tormented , but hee that is most lowe is worthy of mercie . Verse . 6. The poore man being a lowe shrubbe or bushe is not so subiecte to the Are , to mutations , to iudgmentes , hee escapeth in safetie when the riche man is rifled , crushed , and by his mightie fall , like a greate stone from the toppe of the building is dashed into many peeces , and so his fall made vnrecouerable : and therefore it is better in my opinion to bee Abstemius his mule , Abstemij fabula . though carrying great burdens of wood euery day with peace and safetie , then bee his palfrey cladde in purple , adorned with furniture of Golde , and fedde with the best prouinder , and subiecte to the fearres and wounds , receiued commonly in the warres . And this being considered I doe not see why the brother of lowe degree that is , the poore man , should not according to the Apostles wordes , rather be glad then any way pensiue , forasmuch as hee stands farre of from thundring , and gunshotte : as his state is lowe , so are his mischiefes few , as his degree is not high , so his fall is not to be feared : but bee it that he doth fall , yet being within the compasse of the Lords protection , it is no otherwise then the prophet Dauid speaketh , Psal. 37.24 . though hee fall hee shall not be cut off , for the Lord putteth vnder his hand , the Lord supporteth , and shoreth him vp so that in his fall there is no harme . The speciall doctrine then that this consideration , and matter yeeldeth , is not onely a comforte to the poore man , to holde himselfe contented with his state , because of the benefite , and commoditie of safetye which it beareth in diuers respectes , but a perswasion & counsell also to the rich man , not to be caried away with the ytching vayn of ambition , not to hunt with greedinesse after promotion , not to bee possessed with such vayneglorious humors , as were the Scribes , Mat. 23.6.7 . and the Pharisies , who loued the cheife places at feastes and the highest seats in the assemblies , and greetinges in the market , and to be called of men Rabbi , verse . 12. Rabbi . It is an inreuocable decree , that whosoeuer will exalte himselfe shal be brought low , and humbled . Somewhat it was that Iotham the yongest sonne of Ierubbaal , standing in the toppe of mount Gerizim , Iudges . 9.8 . after that Abimelech the Tyrant had vsurped the kingdome and slaine his brethren the sonnes of Ierubbaal about 70. persons vpon one stone in propounding his parable to the men of Shechem affirmed , that when the trees went out to consult about the electing , and annoynting of a king ouer them , it was neither the oliue that would leaue his fatnesse , nor the figge tree his sweetnesse , nor the vine his wine , none of these trees , being indeed worthy of preferment would aduance themselues to the gouernement and kingdome , but the contemptible bramble and scratching bryer whereunto Iotham likened the same Abimelech , he in the pride of his heart and the arrogancie of his stomacke , would needes take vpon him the state and be Lorde ouer the rest , not contenting himselfe with that place , which nature and birth had assigned him : but his highe conceite went before his fal and his ambitious spirit was rewarded with a miserable destruction . And therefore in this case the answere of Dauid to Michal his wife , who despised him because of his dauncing , and reioycing and praysing of God before the Arke , is generally commended I wil be yet more vile said he than thus , 2. Sam. 6.22 & wil be low in mine own sight , and of the very same maide seruants which thou hast spoken of shall I be had in honour . So that the first steppe to true honour in deed is the practise of lowlinesse , and a minde free from the infection of an ambitious appetite , by the vse whereof , although a man may peraduenture sometimes by the patience of God aspire to dignities , and offices of high place , yet the same is nothing else , but a meane and preparatiue to a greater mischiefe , and ouerthrowe . So that my meaning in this matter may bee easily conceiued , which is , not to condemne a lawfull authoritie , nor to disswade any man from the vndertaking of such roomes of credit and estimation as are of greate necessitie in the common wealth , and profitable for the peace and prosperitie of the same , but my purpose onely is by occasion of my terte to reproue the extremitie , which consisteth in a thyrst and hunger to be aloft and to exceeded the common state of men : when a man following the vnbridled sway of his proud conceit doth disdayne the societie , and company of his honest brethren , as not brooking any equalitie : saying with Adonijah the sonne of Haggith I will be king , 1. Kings . 1.5 . and with Aaman the son of Hammedatha the Agagite , all the honour , and glory that I haue , doth not auaile me , Hester 5.13 . as long as I see Mordecaye the Iew sitting at the kings gate . This is it that I speake of , and against a climing humor , a brambles spirite , a disposition inclining to preheminence , not with intent to doe any common good to the countrey , but with purpose onely to feede , and satisfie the roote of arrogancie , and ambition , to commaund all men , and to be subiect to no man . Which I take to be reprooued by him , whose life was the spectacle and president of all humilitie , ye receiue honour one of another , Iohn 5.44 . and seeke not the honour that commeth of God . Which is a thing generally founde in these dayes , and therefore requires a generall warning . For euen amongst vs there are those , who although they are not furnished with any excellent gifte or grace of God , and haue nothinge in them deseruing commendation , saue onely a little more money , and welth then their neighbours haue , yet they are so vnreasonably ledde away with the force of this insolent conceit , as that they vouchsafe not a good looke towards those , who albeit they possesse not so much wealth , yet they practise more vertue , and honestie , then themselues . And there are many petty Absolom also florishing amongst vs , nothing but the crowne and kingdome , I meane the Magistracye , and roome of Iustice can content them , insomuch that there is no rest of their continuall laborings , till they come to sitte downe in the chayre of Dauid , in that reuerend place which requireth a great measure of iudgment , wisedome , experience , knowledge , and conscience , from all which things they are as farre , as they are neere vnto the gall and bitternesse of presumption . So that I see the date of that auncient prophesie of the holy Apostle out , and expired , who long agoe foresawe , ● . Tim. 3.1 . that in the last dayes there should come perilous times , men should bee louers of their owne selues , couetous , boasters , proud &c. intemperate , ferce , no louers at all of them that are good , heady , high minded louers of pleasure more then louers of God : the full accomplishment of which prophesie whosoeuer seeth not , seeth nothing . But as the Apostle prophesied of such men , so may we prophesie of the ende of them , not vndertaking the spirites of prophetes , but collecting by the ends of other men , who in our remembrance were in such sorte affected , and therefore euen in this life tasted the bitter fruite of their owne workes and qualities , that the reward whereof the Apostle heere speaketh , and promiseth remayning for the brother of low degree , which is exaltation , and great glorye , shal be no parte of their recompence , because they smell not of the swete spirite of humilitie , which is the beginning , and steppe to that high degree of true honour , and felicitie , which is proper onely to such , and reserued onely for such , as doe decke themselues inwardly with lowlinesse of mind and humble them selues vnder the mightie hand of God , 1. Pet. 5.5.6 . to whom there is a promise of exalting made in due & conuenient time . The Apostle hauing thus vsed the name of the poore man , doth nowe proceed to his purpose , namely to direct him to that thing , which in the time of his pouertie he is to practise , & that is ioy , for so it followeth in the verse . Let the brother of lowe degree reioyce . He might haue said let him not bee sorie , or let him not bee impatient , or let him contente himselfe , or any such like thing , which might well haue agreed both with his intent and with the poore mans qualitie , but hee vseth here a word of greater effect and force , Let him reioyce , whereby he doth labour to remoue all sorrow and sadnes from the minde of the poore man , wishing him not to bee heauy in heart , nor dolefull in conceit , but rather to plucke vp his spirite , to bee of good cheer , and comfort , yea to conceiue gladnesse in the time of his greatest smarte of pouertie , vpon consideration of the high degree of glorie & felicitie whereunto it is the purpose of God to exalte him , wherehence euery one , that is subiect to the crosse of pouertie may drawe out for himselfe a singuler consolation , and learne withall how he is best to behaue himselfe , when his shoulders are crusht with the same burden , and yoke , how to support , and strengthen himselfe , least he fall into these daungerous mischiefes and inconueniences , which the maior part of that sorte , being destitute of grace & gouernement , doe daily runne into : his best course is , to fixe his eyes , by the vse of his hope & faith vpon the crown of righteousnes , which the Lord the righteous Iudge hath laid vp , and wil giue to al those that loue his appearing , and in a ioyfull expectation of the same , doe with quietnesse sustayne , and with patience goe thorow this speciall affliction , knowing that it pleaseth God sometimes to vse the same as a meane or instrument to bring a man to the knowledge of himself , to faith , repentance , prayer , obedience , and other Christian dueties , and at the last to the end of his faith , which is the saluation of his soule . So that although I must needes confesse that on the one side the drinking of this bitter cup , and the feeling of the miseries of this state may discourage a man , and driue him to the doore of faintnes , and almost dispayre , yet on the other side the remembrance of the promised glorie of God to come , and assuredly to be shewed may as a sweete and pleasant draught extinguish the former bitternesse , and turne the strong streame of impatiencie into a quietnesse of contentation , to effectuate therby that same practise of ioy whereunto he is heere , as it were by the hande of the Apostle ledde and conducted in the mides of his calamitie . And for the better helpe and furtherance of the poore man to this good vse and practise , and to cause him both the more readily , and the more plentifully also to conceiue this ioy he is with some diligence to ponder with himselfe the most louing course that it hath pleased God to take with him ouer and aboue the maner of dealing hee vseth with and towards the rich man . For whereas he is most vsually in the leaues of the scriptures reproued , threatned , condemned , and wished to mourne and lament , the poore man contrarywise is comforted , incouraged , commended , and willed to reioice , as in this place . In the fift chapter of this Epistles , Verse . 1.2 . Iames singes another maner of songe to the richer sort : goe too now ye rich men weep and houle for the miseries which shall come vpon you , your riches are corrupt , and your garmentes are motheaten , your gold and siluer is cancred , and the rust of them shal be a witnesse against you , and shall eate your flesh as it were fire . &c. which wordes I could wish were written in some place obiect to the eyes of al of that sorte , that seeing of themselues they will not remember , yet by this meanes they might alwayes bee admonished of their great abuses committed in the blessings of God , and of the plagues which those abuses will bring vpon them without speedy , and harty repentance . But for our vse , I note thus much by comparing these two places together : that the common sort of rich men are wonderfully deceiued in their opinion , and doe mightily erre in their conceite , who imagine that the onely true ioy and pleasure consisteth in the possession of riches , and in the inioy of wealth , to be able to tell much money , to produce good store of golde , to be able to buy , and builde , and by continuall purchase to ioyne land to lande , house to house , and Lordshippe to Lordshippe , so to liue , and dwell as princes of the earth , this is the mother of ioye amongst them : by occasion whereof they sing and reioyce and slay oxen , and kill sheepe , Esai . 22.13 . & eate flesh , and drinke wine , and say , let vs eate and drinke for to morow we shall die : but this ioy proceeding not from God nor his spirite , who is the Author and fountaine of all Christian and lawfull reioycing , is no true ioy , but rather a madnes and frantikenes , when as men forgetting themselues , and not considering the vanitie of their mindes , the breuitie of their pleasures , and the vncertainty of prosperity , and carnall wealth , doe reioyce in their boastings , Iames 4.16 , Act. 7.41 . and in the woorkes of their owne handes , yea in a thing of nought and say , haue not we gotten vs hornes by our owne strength ? Amos 6. ●3 . I deny not but that riches being well vsed , and applied to their right endes , namely to the furtherance of Gods glory , the preferment of his worde , the profite of his Church , the releefe of the poore , and such other good & holie purposes a man in the performance of these dueties , may reioyce with thankes to God , that it pleased him to work in his heart such acceptable motions , and to dispose him to the exercise of the fruites of his faith for the discharge of his conscience , and the prouocation of others to the like obedience , but to thinke that where wealth and prosperitie is abused , beeing conuerted to the nourishing of pride , prodigalitie , banquetting , couetousnesse , oppression , vsurie , reuengement , and such like wicked actions , the pleasure which men take , and the ioy which they conceiue to be good or honest , or any way commendable , is an opinion very absurd , and vnworthy the braine of a Christian . And yet there are such amongst vs , who being hood-winked with the vayle of carnall conceite , doe as it were clappe their handes , and throwe vp their cappes at their good fortune , triumphing in the increase of their wealth and making bankets because of their abundance , and goe no further , eyther to the acknowledging of the goodnes of God , from whence all good thinges proceede , or to the directing of their riches to suche vses as by duetie , and conscience they are bounde vnto . In suche cases they ought rather to weep and howle as Iames speaketh , because all good sense and feeling is taken away from them , and their heartes not moued by the blessinges of God towardes them , to bee thankefull to him for the same , and to fructifie in good workes to the praise of his name , and the good of his Church . Againe on the other side also , the poore man is not free from errour , nor to bee excused in his opinion , who by reason of the wantes of his state , and the manifolde miseries which by compulsion hee is driuen to sustaine , doeth quite banishe from his heart all ioy , and gladnes , applying no comfort to his mynde , no peace to his spirites , no solace to his soule , but passing his time in miserable carefulnesse , and languishing by the force of his imagination . Hee is in this case for his correction , and remedie , to haue recourse to the word of God , and to deriue out for himselfe those sweet promises , which are directly made and leueled therein towards him , to keepe him from all such mischiefes , as without the helpe and stay thereof , he might dangerously fall into . Salomon that prince of peace , and of wisedome also , in his booke of Prouerbes , or notable sentences , affirmeth that a little with the feare of the Lorde , Prou. 15.16 is better then great treasure , & trouble therewith , as commonly it happeneth to the richer sort , who take not so much payne to get as they are disquieted with carke , and care , to preserue and increase that which they haue gotten , and therefore the spirite of God by the Apostle condemneth them , 1. Tim. 6.10 . as men hauing pierced themselues thorow with many sorowes , reaping an euill conscience , as the fruite or haruest of their couetous labours . Psal. 37. The Prophet Dauid also in that excellent Psalme which containeth matter of incouragement , and consolation , to such as marke and grieue at the prosperitie of the vngodly , and doe after a sort stagger in faith because of the contrary , which is affliction , & crosses , wherewith the children of God are alwayes compassed , hee doeth amongest other things minister a comfort to the heart , and conscience of the weake , like and equall with that of Salomon , verse 16. pronouncing that a small thing vnto the iust man is better then great riches to the wicked , & mightie . The reason is , because the iust man , although he be poore in condition , yet hee is riche in spirite and minde , because he dependeth vppon the promise and prouidence of God , and contenteth himselfe with his small portion . But the vnrighteous man , though possessing much externall wealth is nothing so blessed nor happie as the poore man because he is neuer satisfied : he is like vnto the horseleech , who hath two daughters crying , Prou. 30.15 . giue , giue , he is like vnto the barren wombe , and the graue which will neuer bee full , and like to a man that hath the dropsie , who the more he drinketh , thinking thereby to extinguish his thyrst , the more hee doeth increase the drienesse thereof , so the couetous riche man , the more hee hath , the more hee wanteth , and the more hee aboundeth , the more he thinketh himselfe destitute , & therefore careth not what vnlawfull meanes hee vseth to make his commoditie , hauing no feeling of conscience , and no sparkle of the feare of God in him . And therfore it is that the holy Apostle Paul resolutely affirmeth in this matter , that godlines is great gaine , 1. Tim. 6.6 . if a man carrie a contentation , and a moderation of minde . For therein consisteth the true sufficiencie of this life , and without it , there is nothing els but the verie plague of greedines , Ibid. 10. and of vnsatiable auarice , which is the roote of all euill . And to these places we may adde also that same protestation of the Prophet , made for the increase of his owne comfort , and of others in such sorte minded as him selfe , beyng grounded vpon the tryall and experience which he himselfe had gotten in the course and race of his whole life , Psal. 37.25 . professing that hee had beene young , and was then olde , yet he neuer saw the righteous forsaken , nor his seede begging bread . Which is a speeche full of sweet incouragement to the faithfull man , knowing thereby , that howsoeuer it pleaseth God for his triall to afflict him with pouertie , & externall wantes , so that hee hath not the like fulnesse and measure of releefe as the vngodlie man hath , yet he is neuer forsaken of the loue and fauour of God towards him , but is in such sorte regarded , and blessed of him , that although hee leade a poore life , and is not furnished with plentie of temporall thinges , yet that carnall want is answered , & recompenced , with store of spiritual graces , which are the onely true treasure , & riches which cannot perish , wherof the Apostle no doubt speaketh to the Corinthians , when he saith concerning himselfe , & other his fellow workers , that they were as sorrowing , and yet alwayes reioycing , as hauing nothing , 2. Cor. 6.10 . & yet possessing all thinges . And our Apostle Iames also vrgeth the same to the consciences of the rich , after this sorte . Hearken my beloued brethren , Iames. 2.5 . hath not God chosen the poore of this world , that they shoulde bee rich in faith and heyres of the kingdome which hee hath promised to them that loue him ? Thereby conuincing the rich men of the worlde , of parcialitie , and euil iudgement in their thoughtes by their owne confession , because they knew that God had promised the inheritance of his kingdome to the poore , & had adorned them with the riches and excellencie of faith , Math. 5.3 . and yet they vsed respect of persons , yea , they despised the poore , and oppressed them by tyrannie , & drew them before iudgement seates . The like argument also Paul vseth in another place of the Corinthians , where speaking of the state of the Church of God in Corinth , which consisted but of meane , and simple persons , who notwithstanding confounded , and ouerthrew the wisedome of the Scribe , & the eloquence of the disputer , and the vnderstanding of all the Philosophers of Greece , 1. Cor. 1.26.27 . he remembreth the same Church thereof in these wordes . Brethren you see your calling , how that not manie wise men after the flesh , not many mightie , not many noble are called , but God hath chosen the foolish things of the worlde to confound the wise , and the weake thinges of the world to confounde the mighty things , and vile things of the worlde , and things that are despised , hath God chosen , yea thinges which are in mans iudgement nothing , to bring to nought things that are . So that the poore man vpon the consideration of this , that although hee swimmeth not in the outwarde commodities of this life , as the wicked doe , yet possesseth in good measure the graces , and blessings of the spirite , whereby that which is otherwise wanting , and defectiue in his state is furnished in his minde , hereupon with good reason , and iustly hee may separate all sorowe , and lamentation from his heart , and dispose him selfe to some comfort , and christian reioycing , and testifie with the Prophet , Psalme 4.7 . Thou O Lord hast giuen me more ioy of heart then the sonnes of men haue had when their wheate , and their wine did abound : Let worldlings therefore triumph in the ruffe of their pleasures , verse 6. and say who will shew vs any good ? that is plant their ioye and felicitie in riches , and in frequenting the vaine delights of this life , let the poore man solace himself with the light of the Lords countenance , & with the remembrance of his fauor , which he may assure himselfe to be greater riches , than all the Golde of Ophyr which is in India , 1. Kin. 9.28 . 2. Chron. 9.14 . or the Siluer which Salomon had from the Kings of Arabia .