they shal be deuoured of hellish torments So that both here and there their owne consciences shall feede and gnaw vpon them and the recordation and remembraunce of these corruptible vanities wherein they onely trusted shall as it were continually eate them vp and consume them And this is no small parte of their miserie and finall destruction which he denounceth against them for the which in despayre and without hope they must weepe howle as they are foretolde by the holy and blessed Apostle The third and last thing wherin their miserable destruction 3. Thing wherin their destruction calamitie standeth and finall calamitie consisteth is that they haue heaped vp treasure for the last dayes These are the treasures of the wicked which shall not helpe but hurte them in the daie of the Lord. For thus prophane rich mē hourd and heape vp treasure of Gods iuste wrath heauy displeasure and deserued indignation against themselues in 2. Cor. 5. the daie of vvrath and indignation vvhen all men shall stande before the throne of Iesus Christe to giue an accompte Rom. 2. of their vvorkes and to receaue according to that they haue done in their bodies bee it good or euill Then shall they lye open on euery side to the iuste iudgements of God and wil they nill they they shal heare the fearefull sentence of destruction against them Then shall their sinnes be reuiued in the midst of their bowels then shall their consciences finde no reste then shall they day and night feele death working in their hearts and hell shall stande before their eyes yea sinne shal be at their right hande and satan at their lefte destruction shal be without to consume them and the immortall worme of conscience within their soule to gnawe them God aboue to condemne them the deuill beneath to take and carie them to fire and brimstone in that bottomlesse lake that burneth for euer wherein their fire faileth not and Isay 66. their vvorme dieth not This is the treasure which prophane riche men lay vp for themselues against the latter dayes Some expound these wordes otherwise you haue heaped vp treasure against the latter day that is in these latter daies wherein you should watch and pray continually that you might be thought worthy to escape the Luk. 21. wrath to come when you should seriously expect and looke for the appearing and comming of Christ in glorie to giue iudgement against all men and to rebuke all Jude 14. 15. the vngodly among them of all their wicked deedes which they haue vngodly committed and all their cruell speaking which vvicked sinners haue spoken against him you giue your selues to heaping hourding vp of riches as if there should be no end eyther of your life or of the world it selfe and the nearer you grovve to the end of the vvorld the more couetous you are you heape vp treasure for your selues against the latter dayes what wickednesse is this Couetousnes ought alvvaies and at all times to be auoided as the roote and mother of all wickednesse but 1. Tim. 6. most especially towards the cōming of Iesus Christ least by worldly carefulnes vve become forgetfull of his comming therfore our Sauiour Christ preparing his disciples against his comming in glorious maiestie to sit in iudgement and to pronounce sentence against all the worlde Luc. 21. aduiseth them aboue other thinges that their heartes be not ouercome and oppressed with dronkennes surfetting and the cares of this world least he come vpon them vnawares notwithstanding euen against this time to be dronken and drowned in couetous desires is great vngodlines And thus doe men heape vp treasure for the last daies Some hereof make this sence Goe to now you rich men you thinke to heape vp riches enough to serue you vnto the last day and to the very ende of the world and therein shewe your extreame couetousnes and vngodlines For what a sinne is this that men shoulde thinke themselues able by themselues to heape and boarde vp enough to serue vnto the last dayes and to the end of the world But to augment and increase their miserie and to paint out their destruction in more liuely and in more fresh colours the Apostle may seeme to haue meant of the heaping vp of the treasures of Gods vengeance and iudgements against them in the latter daies in the day of iudgement And these are the particular circumstances which out of this place in my iudgement may bee gathered whereof thus saith our Apostle Go to now you rich men weepe and howle for the miseries which shall come vpon you your riches are corrupt your garments are moath-eaten your siluer and golde is cankred and the rust therof witnesseth against you and shall eate your flesh as it were fire ye haue heaped vp treasure for the last dayes God for his mercies sake graunt vnto vs such grace from his holy Spirite that wee thereby first seeking the kingdome of heauen and the righteousnes thereof may according to his mercifull promise obtaine all other things necessarie for this present life and that we throgh his speciall grace being risen in all fruites of righteousnes and workes of true sanctification with Christ may seeke the things which are aboue where Christ sitteth at the right hand of God and effectually setting our affections vpon heauenly things and not vpon thinges vpon the earth may also so put our trust and confidence in the Lord that if riches increase and multiplie vnto vs by his goodnes yet we may not set our hearts vpon them but that euen in this life we may with all our might maine lay vp for our selues treasures in heauen where neither rust nor moath doeth corrupt and where theeues breake not in and steale least that we setting our affections with prophane persons vpon vncertaine riches thereby wee treasure and heape vp for our selues treasure of Gods iust iudgements and wrathfull displeasure and so be subiect to this sharpe commination and threatening of finall destruction From which he deliuer vs that suffered bitter death vpō the crosse for vs euen Iesus Christ our Sauiour To whom with the father the holy ghost be praise in the great congregation of the saints now and for euermore Amen Iames Chapter 5. verses 4. 5. 6. Sermon 24. Verse 4 Behold the hire of the Labourers which haue reaped your fieldes which is of you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 5 Ye haue liued in pleasure on the earth in wantonnes yee haue nourished your hearts as in the day of slaughter 6 You haue condemned killed the iust and he hath not resisted you IN these wordes are reckoned vp the sinnes and euils of prophane rich men for which this so dreadful a destruction is denounced against them And it is the second branch of the first part of this Chap. in particular The euils and
greatest brunt of his afflictions in liuely hope in assured faith in wonderfull confidence in inward feeling of rare comfort of the holy Ghost breaketh out and saith I know that my redeemer liueth and that I shall rise againe in the latter day shall see God in my flesh and not with other but with these same eyes This point of wisdome had Dauid learned wheÌ„ Psal 23. in great confidence and truste and singular consolation of the spirite he brake out and cried Though I shoulde walke through the shadow of death yet will I feare no euill for thou Lord art with me thy rod and thy staffe comforte me This wiseome was in the Prophets Apostles holy Martyrs whereby their torments and sufferings being in themselues extreame yet became to them tollerable To know therefore the ende and vse of the crosse and outward afflictions to feele the presence of the spirit of God in midst of our miseries comforting vs whereby the burthen of the crosse is lightened This is surely the wisdome mentioned by the Apostle If any man lack wisdome 2 This wisdome is not a qualitie in nature but grace an excellent grace and gift of God therefore of him onely is this wisdome to be sought which the Apostle to intimate willeth that if any man lack this wisdome he should aske it of God to beare the crosse patiently to know the vse of affliction truely to feele the comfort of the spirite inwardly this is wisdome not of man but of God not of our selues but from his heauenly goodnesse from whom all wisdome floweth as from a fountain truely therefore Salomon The Lord geueth wisdome out of his mouth commeth knowledge and vnderstanding And Pro. 2. 6. the holy Patriarke Iob searching and seeking out the fountaine of wisdome and the wel-head from whence all heauenly Job 28. knowledge commeth and confessing that there is no naturall meane by which men might attaine thereunto concludeth finally that it is the speciall gift of God who only knoweth the way of wisdome and vnderstandeth the place thereof When the dreame of Nabuchodonosor was reuealed vnto Daniel the prophet the Prophet Dan. 2. referring all wisdome vnto him as vnto a fountain geueth thanks and praise to God the name of God be praysed for euer and euer for all wisdome and strength are his hee changeth times and seasons he taketh away kings setteth vp kings he geueth wisdome ro the wise and vnderstanding to those that vnderstand This Solomon the king rightly considering praieth for wisdome vnto the Lorde 3. Kings 3. 4. 29. who gaue him wisdome in wonderfull manner aboue all kings and princes To this infallible trueth wise Sirach subscribing in the entrance of his treatise and booke of Ecclus. 1 Esd 3. 4. 60. wisdome confesseth All wisdome saith he commeth of the Lord and hath beene with him for euer and is with him for euermore and as a I wisdome generally is from him so is this speciall grace and gift to beare the crosse paciently and not to faint vnder the yoke and burden of afflictions Which when Paul perceiued confesseth to Philip. 1. the Church of Philippi that it was giuen them not onely to beleeue in Christ but also to suffer for him To this purpose it serueth that almightie God is called the God of Rom. 15. pacience consolation because he giueth both pacience and consolation vnder the afflictions of this life Can flesh and blood beare the heauie yoke of Christ vnlesse it bee strengthened by Christ through whom wee can doe all things Could man indure infinite and intollerable torments Philip. 4. and so manifold afflictions as whereunto wee are subiect vnlesse it were giuen him from God Could anie suffer the spoile of their goods the losse of their children the slandering of their names the restraint of their libertie the beating of their bodies the departure from their countrey the sicknesses and diseases wherewith they are compassed the diuers temptations whereinto they fall dayly were it not that they had receiued this wisedome from God The holy and blessed Apostle therfore acknowledging this to bee the gift of God wisely to behaue our selues vnder the crosse affirmeth that it is a gift from God of whom onely we must looke to craue it if any man saith he lacke wisedome let him aske it of God 3 Paciently to beare the crosse and wisely and well to behaue our selues in our afflictions being a gift from God what hope haue we to obtaine it by asking of hâ—â— Three wayes are we here to conceiue hope of obteining this wisedome from God 1 From the promise we haue from God that hee will heare when we call open when we knocke giue when we aske it of him almightie God assureth vs of this hope by his Prophet by whom he willeth vs in the dayes of tribulation Psal 50. Luke 15. 30. to call vpon him with promise that he will heare vs In fine he protesteth that he is more readie to heare vs then we to call vpon him and more willing to supplie Isai 65. our neede then we desirous to aske it at his hands therefore saith he before they call I will answere while they Mat. 7. speake I wil heare them Our blessed sauiour inuiteth vs to pray by this hope of obtaining aske and you shall haue seeke and you shall finde knocke and it shall be opened vnto you therefore in another place he assureth his that John 14. whatsoeuer they shall aske in his name he would doe it that the father might be glorified in the sonne And againe in that day shall you aske me nothing verily verily I say vnto you whatsoeuer you shall aske the father John 16. in my name he will giue it you hitherto haue you asked nothing in my name aske and you shal receiue that your ioy may be full And the Apostle in this place promiseth that if we aske we shall receiue the wisdome we pray for Seeing then wee haue promise to obtaine whatsoeuer we aske at the hands of our heauenly father if we aske it according to his will And particularly Saint Iames here 1. John 5. promiseth that wisdome shall be giuen vs when we aske it of God then is there great hope we shall obtaine it let vs therefore aske it 2 As from the promise is made vs that we shal obtaine so from the liberalitie of God we must conceiue hope of obteining the thing we pray for God giueth to euery man liberally shall he not giue vs wisdome who is liberall to all men Shall we distrust his goodnesse who is rich to all Rom 10. that call vpon him Shall we suspect his bountifulnesse which powreth out plentifully his blessings vpon al flesh Rom. 8. So liberall is our God that he hath not spared his owne sonne but hath giuen him for vs all vnto death how shall he not together with him giue vs all things also Such is the bountie
blessed onely which ioyne practise with hearing of the worde breaketh out and crieth Blessed is he that readeth and they that heare the words of this prophesie keep those things which are written therein Agreeable to which doctrine the Apostle in this place admonisheth the Saintes in these wordes Be you doers of the worde not hearers onely Of which admonition two are the reasons The first is from detriment and hurt They that heare onely and doe not the word also are hurtefull to themselues for they deceiue themselues in a vayne perswasion and thereby hurte themselues to their owne iuster condemnation Men thinke themselues highly in the fauor of God and perswade themselues that they doe GOD good and sufficiēt seruice and haue performed the dueties of christians in conuenient measure when they are content to hearken and listen to the word of God albeit they neuer endeuour thereby to leade their liues neither to reforme their manners thereunto But this being nothing so they greatly deceiue themselues and procure iuster condemnation against themselues from God For hovv much more mē knovv by hearing so much more do they enhaunce their iudgements increase their punishment if they vvalk not according to their knovvledge Our Sauiour Christ protesteth that that seruant vvhich knovveth Luke 12. the vvill of his master and doeth it not should be beaten vvith many stripes This Apostle witnesseth that it is a double sinne to a man to know what to doe aright and not to do it he that knoweth how to doe aright and doeth it not to him it is sinne not sinne simply but sinne with aduantage Whereunto Iames. 4. Saint Augustine writing to Athanasius subscribeth Epist 144. By Gods word and lawe man sinneth so much the more how much the more by the word he knoweth that to bee sinne which he committeth Saint Chrysostome thereunto Homil. 12. Popes Anty agreeth who to the people of Antioch writeth in this māner against their vsuall swearing whereof they had often heard yet were not amended the oftner men heare the more they offend the more they encrease their punishment if they reforme not that whereof they haue heard so often Theophilact to the like sence soundeth vpon the words vpon Luk. 12. Cap. of our Sauiour How much the more hee knoweth which sinneth so much the greater punishment he procureth to himselfe Saint Ambrose in like manner citing the wordes of Christ in the seuenth Chapter of Saint Mathew his gospell 1. Offic. c. 26. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doeth the things which I say concludeth thereupon For I knowe not whether the studie of knowledge without practise and deedes doe not more inwrap vs no doubt then our know ledge without obedience doeth inwrap and intangle vs in her iudgements The more often the Israelites heard the voice of their Jerom. 5. 6. Esay 42. c. Prophets the more inexcusable were they when they did not obey them the more our Sauiour and his Disciples preached to Cities and people the more they denounce Iohn 15. Mat. 11. punishment vvhen they hearing would not doe thereafter The more knowledge men haue the more they deceiue themselues if they doe not thereafter The more men and women know as many very carefully in shewe heare such as they lust and to whom they in the vanitie of their humors are addicted the more iust condemnatiō they procure to themselues and the heauier wrath of god they heape and treasure vp against themselues and they doe not that which they knowe by hearing Whereof to aduise men the Apostle geueth vs this worthy admonition Be ye doers of the word not hearers onely deceiuing your selues This lesson must we heare this counsell must wee follow this doctrine must wee embrace who bosting that we haue hard two or three sermons this day or that day for all that we neither diminish ought of our pride in flaūting ruffs in curious cuffes in coloured starche or other our vanities Nether haue we left our boiling malice our swelling hatred our cursed couetousnes our fleshly pleasure neither abate we any thing of our vvanton banquets our riotuous feastes our sumptuous tables neither stay vve our bribed hāds our slaunderons mouthes our blasphemous tongues our lying lips neither withhold we our selues from pestilent vsurie cruell oppression violent extortion fraudulent dealing with our brethren neither finally doe we amend those enormities iniquities sinnes and blemishes of our liues whereof we haue beene admonished and thus to our iuster condemnation flattering our selues with bare hearing we deceiue our selues Seing then the knovvledge vve haue by hearing the vvord vvithout practise of vertue and studie of good vvorks encreaseth our iudgemēts and in contenting our selues vvith hearing only vvithout the doing of Gods vvill reueled vve deceaue our selues to our greater condemnation Let this reason moue vs to bee doers of the vvord and stirre vs vp to embrace the doctrine of the Apostle be you doers of the vvord not hearers only deceauing yourselues The hearing of our time is in many marueylous the knoledge of the cōmon people is great hath not been the like in any former generatiō in this our Countrie and Nation their vnderstanding in the Scriptures is such as that many of the Laitie and people can talke with glorie reason with feruencie dispute with a grace of the Scriptures of God whose hearts notwithstanding are puft vp with pride whose mindes are set on mischiefe whose feet are swift to shedde innocent bloud whose handes are full of briberies whose heads are occupied about couetous desires whose liues are stained with vsurie and oppressions whose bodies are wearied and wasted with pleasures choaked with the cares enticed with the delightes carried away with the vanities rauished with the inordinate desires of this wicked world hearing the sound of the word in their eares but admitting not the sence in their hearts are greatly and grosly deceiued like the Athenians who could talk much of vertue but practised nothing thereof whom Pantolidas the Ambassador hearing dispute Partolidas of vertue and being demaunded how their speaches pleased him answered Their talke was good and deserued praise but this was to be lamented that speaking so well they would not reforme their liues according to vertue So our knowledge and talking of the Scriptures of vices to be remoued and vertue to be embraced is worthy praise but this is greatly to be lamented that we talking so well doe walke so wickedly Herein if we runne on still and so continue we enhaunce our punishment encrease our iudgement enlarge our condemnation Wherefore we must not be hearers onely but doers also of the worde of God as the Apostle here admonisheth The next and second reason vvhy vve must be doers 2. Reason of the lavve not heaers only is dravven from the vse of Gods vvord vvhich is to reforme in vs those things that
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
authoritie of cōdemning the brethren containe two things 1 An exhortation or admonition that the Saints of God do not ambiciously or rigorously censure their brethren 2 The reasons of the exhortation which are two 1 From Gods diuine iudgement which shall bee the heauier ouer vs. 2 From the imbecilitie and frailty of our nature which are subiect to sinne as well as others 1 Touching the exhortation it selfe it teacheth vs not ambiciously as commonly men do neither to rigorously and austerely to iudge censure and condemne our brethren Which exhortation the Apostle inferreth vnder this forme of speach and wordes My brethren bee not many maisters that is let not the Saints vsurpe authoritie ambiciously to iudge and censure their brethren with sharpenesse and rigour Wherein by maisters are not vnderstoode such as are called to publike place and office of reprouing but such as being priuate men or as priuate men chalenge and arrogate to themselues in the ambition of their minde an absolute authoritie as it were to iudge giue sentence of and censure their brethren in rigour and authoritie of iudgement A vice and euill common to all times and with hypocrites in Saint Iames his dayes most vsuall Whose steppes men in our dayes most neerely and narrowly following take vpon them to iudge all other men and to search sift boult out to the verie branne the maners liues actions of their brethren altogether carelesse of their owne offences This euill the verie heathen haue condemned counting it great follie in men to iudge of the liues of other men which wee alwayes carie in sight and set before vs and to be carelesse of our selues whose vices to forget wee cast alwayes behinde vs. Horace the Lib. 1. Serm. num Poet seemeth to checke men in his time for this euill for that they being purreblind in the view of themselues would notwithstanding bee so sharpe of sight and seuere in iudging of others Tulli the Romane orator affirmeth 2. Orationagainst Verris that it is an intollerable thing for men not onely seuerely to iudge but sharpely to reprooue other men when themselues are likewise faultie Our Sauiour Mat. 7. Christ willing men to take heede of reproouing and condemning their brethren rashly rigorously ambiciously thereby to seeme holier then all others exhorteth them not to iudge least they be iudged neither to condemne least they bee condemned Not forbidding all reproofe finding of faultes condemning one another but the ambicious hypocrisie of such as without cause to appeare holyer then other vsurpe authoritie to iudge condemne and censure their brethren This thing is meere phantasticall for men ambiciously to chalenge authoritie to iudge other men at their owne pleasures For so did that proude Pharisie who Luke 18. censured the poore Publicane euen to God himselfe when in his praier to God he said I thanke thee O God that I am not as other men extorcioners vniust adulterers or as this publicane Elephas the Themanite vsurped authoritie ouer Iob and rigorously condemned him Iob 4. as wicked The wicked Iewes whose liues were full of all hypocrisie and iniquitie chalenged authoritie ouer the Gentiles to censure and iudge them at their owne pleasures Isai 65. which as singularly faultie in them the Prophet reprooueth they say Stand a part come not neere me for I am holier thon thou these are as smoke in my wrath and a fire that burneth continually Christ in the Gospel mueighing against the ambition Mat. 7. Luke 6. and hypocrisie of such as winke at their own horrible and haynous sinnes yet are too curious to spie out and too rigorous in condemning the faultes of their brethren cryeth out agaynst them in this manner whie seest thou a moate in thy brothers eye and considerest not the beame in thine owne eie Saint James the holy Apostle in like manner disswading from the same euill and teaching the Saints not to chalenge ambiciously authoritie to iudge their brethren saith My brethren let there not bee many maisters or brethren by ye not many maisters Such haue all times and ages brought forth and our time is not voide thereof Wherein manie are so austere so seuere so rigorous and sharpe as that they condemne all men all women almost beside themselues A presumptuous proud and superstitious sort of men whom nothing pleaseth which themselues doe not and by whom all are condemned which daunce not after their pipe which walke not after their rules which liue not after the order of their liues Who hunting after the opinion of holinesse and seeking the estimation and account with men of greater precisenesse then is commonly in others too rashly in their wordes too rigorously in their deedes too ambiciously in their conuenticles and assemblies censure their brethren VVhich as a thing vnlawfull in the Saintes of God vnseemely in the seruants of Christ vncharitable in the fellowe members of the same bodie of the Church Saint Iames disswadeth My brethren be not manie maisters Howe great soeuer our holinesse be howe singular soeuer our pietie how perfect soeuer our profession howe vpright soeuer our conuersation howe sounde soeuer our faith be how vnblameable soeuer our behauiour howe ample soeuer our measure bee howe manifolde soeuer our graces howe large soeuer our talents be how rare soeuer our giftes receiued yet must we learne Christian humilitie and shewe charitie to the brethren and holde fast the exhortation of the Apostle that we bee not many maisters in vsurping ambiciously authoritie to censure others rigorously Thus condemneth the Apostle that censure-like arrogancie of the proude chalenging authoritie to themselues to iudge others as they lust and forbiddeth that euerie one should thinke himselfe a fit reformer and censurer of the life of his brethren My brethren be not many maisters 2 This being the exhortation in the next place the reasons are to bee considered whereof the first is drawen from the feare of Gods iudgement which shall be the sharper and heauier against them which are too hard and seuere towards others Whereof Saint James Brethren bee not many maisters knowing that you shall receiue the greater condemnation The force of this reason is they which are rigorous and streight-laced towards others shall finde God seuere and straight towards themselues Whose maner is in all things to meet to men as they haue measured vnto other whether it bee in crueltie Mat. 7. of deedes or rigorousnesse of iudgement for that of Christ is generally true in both what measure you meete vnto others by the same it shall be measured vnto you againe And first in the crueltie of our actions wee prouoke God to repay vs with seuentie VVhich thing Adonibesech Judges 1. cōfesseth of himselfe who being taken of them ouer whom Iudah was captaine and his handes and feete being cut off he acknowledged it the righteous iudgemēt of God against him for the crueltie of himselfe towardes others therfore he said seuentie kings hauing the thumbs of their handes and their
feete cut off gathered bread vnder my table as I haue done so hath God rewarded me His crueltie was punished from God by like crueltie Samuel telleth the same tale to Agag king of the Amalakites wheÌ„ he cut his bodie in peeces in Gilgal as thy 1. King 15. sword hath made women childles so shall thy mother be childlesse aboue other women and so he slue him and cut him in peeces before the Lorde thus crueltie with crueltie bloud with bloud was repaied from the Lord. And this is the thing which God by his Prophet threatneth against Mount Seir for their crucltie against Israel Ezech. 35. the people of God therefore as I liue saieth the Lorde God I will euen do according to thy wrath and according to thine indignation and hatred which thou hast vsed against them euen as thou hast dealt cruelly euen so shalt thou be cruelly handled The Angel coÌ„mendeth the righteous iudgement of God in executing the seueritie of his Reuel 16. wrath against them who were sharpe seuere and cruell against his people Lorde thou art iust and holy because thou hast iudged these things For they shed the bloud of the Saints and Prophets and therefore hast thou giuen them bloud to drinke for they are worthie Thus haue they the heauier iudgement from God whose deedes are cruel and seuere toward others Neither is this true onely in the crueltie of mens deeds but also in the rigour of their iudgement against others who incurre so much heauier wrath and iuster condemnation from God how much the sharper they are towards their brethren in iudging censuring theÌ„ according to the apostles doctrine Our Sauiour Christ had respect and regard to this who disswaded men from rash ambicious and rigorous Matt. 7. iudgement iudge not least you bee iudged condemne not least you be condemned For they incurre the worthier iudgement and shall assuredly find the heauier condemnation which offend themselues in iudging and condemning their brethren S. Paul maketh those meÌ„ subiect to the greater coÌ„demnation who being themselues faultie Rom 2. yet ambiciously censure their brethren therfore saith he thou art inexcusable O maÌ„ whosoeuer thou art which coÌ„demnest for in that thou condeÌ„nest other thou coÌ„demnest thy selfe Wherby the apostle S. Iames disswadeth men from vsurping authoritie of rigourous iudgement of others My brethren saith he be not many masters knowing that we shall receiue the greater condemnation By which it euidently appeareth that how much the more rigorously we iudge others so much the heauier coÌ„demnation we heape against our selues but most especially being guiltie of the same sinnes or as great as we rigorously condemne in our brethren If wee condemne a theefe to the bottomlesse pitte of hell as vnworthie life yet our selues steale be oppressours vsurers or extortioners of the people if we condemne without fauour or pittie the adulterous person and yet our selues breake wedlocke if we condemne lying and vse our tongues to deceite slaunder and horrible blasphemie if we condemne dronkennesse with austere seueritie yet geue ouer our selues to riotousnes banquetting and faring deliciouslie euery day if we condemne couetousnes yet bee rauished Luke 16. 1. Tim. 6. Ephes 5. with loue of money making our golde our god our siluer our safegarde our substance our succour if wee reprooue anger in our brethren and burne and boile in irreconciled hatred and deadly malice of heart if finally we be rigorous against our brethren and vsurpe ambitiously the authoritie to iudge and condemne them we prouoke the greater wrath we heape vp the seuerer iudgement we receiue the iuster condemnation against our selues Which Saint Iames here vseth as his first reason why wee should not so doe My brethren be not many masters knowing that we shall receiue the greater condemnation The seconde reason why men ought not to vsurpe 2. Reason this authoritie ouer their brethren is from the viewe of our owne weakenes the consideration of our owne condition the facilitie in our selues to fall through naturall frailtie therof the Apostle thus In many things we offend all therefore we must not be too rigorous against other men seeking and looking rather into our owne readinesse to sinne Let vs take the view of all states degrees of men Princes and people masters and seruants fathers children husbands and wiues rich and poore learned and ignorant high and lowe wise and foolish preachers and hearers all all I say are subiect to the same imbecilitie and frailtie of nature in many things we fall all Is there a bodie without a blemishe is there a day without a cloude is there a man without offence is it Prou. 24. true that Salomon saith the righteous and iust man falleth seuen times a day and riseth vp againe are wee not all subiect to sundrie infirmities and offend in many thinges euery one of the sonnes of Adam shall not the remembrance of this our common condition remoue so great seueritie rigor of iudgement from vs This ought then to make vs lesse secure and more remisse and gentle towards the offences of the brethren The very Heathen knew that all men are subiect to Hâ—ratius this condition wherefore one of their owne Poets saide No man liueth without crime or sinne The continuall meditation thereof should induce vs to follow gentlenes and not to vse too great rigour towards others Men fall and sinne as Lactantius hath noted three Lib. 6. c. 13. waies in deedes in speeches in thoughts and cogitations and there is no man which doeth not fall through euerie one of these sundriwise In deede men sinne be they neuer so holy for who is he whose life is incorrupt whose feete haue neuer slipt whose whole life is cleare from all Pro. 20. sinne Shew him me and I will praise him tell mee where he is and I will honour him let me see him and I wil worshippe him as a mortall god He shal be in my iudgemeÌ„t holier then Abraham he shal be more renowmed then Moses and Aaron he shal be more pure then Dauid or Daniel he shal be more perfect then Iob the righteous hee shal be more glorious then Paul the elect vessell of Iesus Christ for all these in action haue sinned In wordes whereof in the next place our Apostle shall speake who offendeth not Who either in anger moued or in mirth pleasant or in pastime delighted or by importunitie of men pricked forwarde hath not fallen either to cursing or to slaunder or to swearing or to loosenes or vanitie of his talke that he hath not in respect therof iust cause with Dauid and Sirach to pray to haue the dore of Psal 141. Ecclus. 22. his lips kept and a seale of wisdome set before his mouth that he offend not in his words In thought our falles are so many as that it passeth the strength of man by cogitation not to admit the thing which is either wicked in deed or euil to vtter
euill 17 Therefore to him that knoweth howe to do well and doth it not to him it is sinne 2. euil of pride THis is the seconde euill and mischiefe of pride euen the vaine confidence that men haue in themselues when presuming of themselues and the certaintie of their liues and states they determine long before of these and these matters as if it were in their owne powers to doe what they lust and all things did not rather depend and hang vpon the will pleasure and prouidence of God This other mischiefe of pride the Apostle in these wordes condemneth Go to now ye that say c. In which wordes fiue things are to be considered and noted of vs. Namely 1 What he condemneth the vaine confidence of man in determining that before which is not in himselfe to compasse ver 13. 2 Why wee should not do so two reasons there are alledged verse 14. 1 Because times alter things and are vncertaine 2 Because our life is vnsure that thereof we can promise nothing 3 A correcting of the euill and thing here reproued ver 15. 4 The repeating thereof againe verse 16. 5 The conclusion verse 17. 1 Nowe of these fiue the first is the reprehending of the euill and sinne it selfe Go to nowe ye that say to day or to morrow will we go into such a citie and continue there a yeare and by and sel and get gaine in which place the Apostle reporteth and referreth the wordes of the proude Marchants and occupiers of the worlde or generally of any the like who in the insolencie or arrogancie of their hearts and vaine confidence in themselues leauing the reuerende account they should make of the diuine prouidence of God whereby all thinges onely are directed too much trusting in themselues say to day or to morrowe will we goe into such a citie and continue there a yeare and by and sell and occupie Thus in a vaine confidence determine they of future businesse and things to come which is great pride and presumption For who can appoint before hand such matters seeing the euent of the things the state of their owne life the power to compasse our determinations is not in our owne selues and owne handes but wholy dependeth vpon the will of God and his diuine prouidence Let all such as presume too much in vaine confidence of themselues say with him in the Gospel soule rest eate drinke be merrie for thou hast much goods reposed and laid vp for thee for many yeares beware least Luke 12. they heare with him the terrible voyce of God vnto him answering againe Thou foole this night shall they take thy soule from thee This vaine confidence of wicked and proude persons Saint James here condemning cryeth out Go to nowe you that say to day or to morrowe will we go into such a citie and continue there a yeare and by and sell and gaine which woordes may seeme most plaine vnto vs if we consider but a little the speach and practise of proude occupiers who leauing the prouidence and will of God whereby all things are gouerned determine of things long before at their owne pleasures and say among themselues this will wee doe and that will wee doe who shall hinder it who shall let vs Are there not many in our times likewise culpable of the like pride and vanitie Say not princes this will we doe the next yeare and the yeare following and who shall hinder vs Say not captaines we will beseege such a Citie and such a time will inuade such a towne and what shall let vs Say not our marchaunts among themselues wee will shortly go to Turkie to Barbarie to Venice to Constantinople to Hambrough Norenbrough to Fraunce to Flaunders to Spaine to the East Countreys and there will wee occupie thus long and haue our factours and agents in this place and that place of the worlde Say not Gentlemen and rich Citizens at such a time wee will ride downe into the Countrey and there continue so manie weekes so manie dayes wee will then returne and spende the winter in the Citie Say not all men and women almost in the confidence of their owne states this will wee doe and that will wee doe not looking to the will and prouidence of God but determine their matters long before in the vanitie and pride of their owne mindes This is the vaine confidence which men conceyue of themselues reprooued by the Apostle Go to nowe you that say to day or to morrow will we go into such a Citie and there continue a yeare and by and sell and occupie and gaine 2 This speach and vaine considence the Apostle The reasons condemning this pride condemneth by a double reason 1 From the vncertainetie of euents which times alter who knoweth what to morrowe may bring The time to come is vncertaine to morrow may haue euents which we knowe not nor dreame of to morrowe may bring things to passe quite contrarie to our purposes which may altogether alter these determinations wee can not assure our selues of like euents to morrowe as wee see to day who knoweth whether to morrowe will bring life or death pouertie or aduersitie sickenesse or health good or euill Therefore ought wee not to presume of the time to come One night altereth many things Manie men are aliue ouer night deade in the morning Manie are ouer night rich and wealthie by next day impouerished and beggered altogether Manie houses stand to day which before to morrowe may vtterly be destroyed and burnt to the ground Manie regions are now drie land which by to morrowe may be ouer-flowne and ouer whelmed with sudden rushing in of the sea and waters Manie at libertie to day which ere to morrow may be restrained These euents are vncertaine neyther knovve wee vvhat to morrovv vvill bring vnto vs vvhat vanitie then is it to determine of things long before seeing that one night may so easily alter all and turne things vp side dovvne The Sodomites vvere suddenly consumed the men of the first vvorlde vvell ouer Gene. 19. night by the next day ouer-vvhelmed with the flouds and deluge and so destroyed The sonnes and Gene. 6. 7. daughters of holie Iob vvere merrie the one daye Iob. 1. but on the morrow they were oppressed and slaine the house falling on them Job himselfe the one day rich in children in sheepe in oxen in asses in camels but the next day miserably empouerished seeing therefore one day can thus altar the state and condition of things what grosse follie is it for a long time then to determine before hande of these like matters Let vs heare therefore the graue counsell of Salomon the wise Glorie not of to Prou. 27. morow for thou knowest not what to morow will bring Many things alter in moment of time the Latine prouerbe is true assuredly that many thinges fall out betwixt The latin prouerbe the potte and the vpper lippe many ready to put
to flesh lines bodily vncleānes for which causes adultery is oftē set downe as the effect of excesse and this wantonnes as the ofspring of pleasure before condemned as Saint Augustine Augustine Ambrose Hierom. and Saint Ambrose vpon the cited place to the Romans haue obserued and Saint Ierome subscribeth to the same The bellie boyling with wine fometh out filthines Saint Ambrose citing the wordes of Paul to the Church of Sup. 5. Ephes Ephesus be not dronken with wine wherein is excesse writeth in this wise Where is dronkennes there is excesse and luxuriousnesse excesse and luxuriousnesse prouoketh to carnall filthines Salomon the wise man searching and seeking out the Pro. 23 effects of dronkennes deliciousnes of life noteth these two specially Looking vpon strange flesh which is lusting after women vnlawfullie and the speaking of lewd things which is rebaldrie The Prophet reckoning vp the euils and sinnes of Sodome and the cause of that vnnaturall Ezech. 16. lust which burned in their bowels like fire noteth vnto vs their fulnes of bread which was their riotousnesse and delicious life and their slouth and idlenes whereunto they were geuen to haue beene the principall causes of that horrible vncleannes And the practise of Gen. 19. Lot otherwise a man most righteous who after hee was made dronken by his daughters committed incest with Iudith 13 ech of them And Holofernes the Captaine general ouer the armie of the Assyrians then only tempteth the chastitie of Iudith when before he was dronken Seeing therefore this wantonnes is the effect as it were of pleasure of dronkennes and deliciousnes of life therefore in the second place it is added to shew the sensualitie of the wicked here condemned To which their wantonnes as they are too prone by naturall inclination so haue they many prickes and prouokements as filthie songes and sonnets which by their eares passe on to their hearts laughter merimentes iesting which are not comely immodest and vnchast musicke whereby the adulterous heartes of men and women are set on fire and inflamed dalliance toying iesture not conuenient filthie speach and talke the verie instrument of this wickednes whereby chastytie is assaulted continencie inuaded honistie corrupted al filthynes determined To this wantonnes rich men giuing them selues and thereby caried headlong to all manner vngodlines are therefore in this place reproued and it is set downe as the second thing wherein the sensuallytie of prophane persons consisteth which is the seconde sinne for which destrution and finall callamitie is threatened againste them 3 Of their sensualytie the laste and third branch is that they nourished their heartes as in the day of slaughter Whereby their continual studie to banquet and make merie is noted that their whole life might be as it were a continual day of feasting by which they grew as fatte as porke or brawne for satan the deuill to feade on in the day of iudgmente The Hebrues call the daies of feasting the daies of slaughter Because at great feastes there is great killyng great slaughter Calues from the stalle sheepe from the folde oxen from the pasture kyddes from the goates lambes from the ewes deere from the forreste bucke from the chase fish from the sea foule from the fenne birdes from the aire capons from the coope fesant from the woode partrige from the couie rabbet from the warrant and infinite the like are then slayne to bee deuoured so that the daies of feasting may welbe called the dayes of slaughter The prophet Isay speaking of the day of Israels destruction by Nabuchodonosour King of Babilon wherein Isay 22. the people gaue them selues to feasting and banquetting saith in that day did the Lorde call to weaping and mourning to baldenes and sackcloth and beholde ioye and gladnes slaying oxen and killing sheepe eating flesh and drinking wine shewing that in the daies of feasting there was slaughter and killing Whereunto the Apostle Saint James in this place hauing regarde painting out the insaciable desire and studie in the wicked rich men continually to feade and fatten them selues by banquetting feasting saith that they nouriched them selues as to the day of slaughter preparing themselues day by day to feasting and banquetting though it be with the hurt neede and hungerstaruing of the poore people of the land For like fault may not we geue like iudgement pronounce like sentence of condemnation against the riche men of these daies Did not they in the great famine of the land wherewith the poor were miserably pinched sit eating Anno 1586. and drinking feading themselues and feasting banquetting and surfetting wherby they euen nourished their harts as in the day of slaughter and therfore must needs heare the thundering threatning of the Apostle Goe to now ye rich men weepe and howle for the miseries which shall come vpon you c. You liue in pleasure and wantonnes you nourish your hearts as in the day of slaughter you feast your selues with the goods of the poore you pamper vp your selues with the penurie of your brethren you fare deliciouslie euery day by pinching of the needy Goe to now therefore weepe and howle for the miseries which shall come vpon you Your neighboures sterue they pearish with hunger with whom you haue to doe the distressed with famine die in your streetes and yet you prolong your feasting and banquetting continually weepe therefore and howle for the miseries which shall come vpon you who liue in pleasure on the earth who geue your selues to wantonnes and carnal lusts you nourish your hearts as in the day of slaughter geuing your selues to daily banquerting and feeding your selues full much like vnto fedde beastes prepared for the slaughter Albeit there be some couetous rich men so farre from pampering vp themselues in this manner as that they cannot affoorde themselues a good dinner or supper once in a quarter and that for very miserablenes and insaciable couetousnes of their mindes which thing is one of the vexations vnder the sunne spoken of by king Salomon Eccles. 6. in his preacher When men haue riches but yet not a liberall heart to vse them for their comfort who therefore may well be compared to Tantalus king of Phrygia whom poets faine for disclosing the councel of the gods to be tormented in hell with apples ouer his head which as he reached for them departed and went vp higher and water vnder him whereunto when he stouped it flowed away so that he could neither eate nor drinke in his torments yet because for the most part these braunches of sensualitie are commonly in the prophane men of the world therefore he reproueth it as a thing incident to that condition of men And this is the seconde euill for which the Apostle denounceth this fearefull iudgement and vtter destruction against them The third sinne and euill for which these men are 3. Euil or sinne in the couetous mē subiect to this iudgement is their crueltie
hence forth therefore is there laide vp for me a crowne of righteousnes which the righteous iudge shall then giue vnto me or in that day and that day is the same day wherein Iesus Christ shall appeare in glorie to render vnto euerie one according to that he hath done in his bodie be it good or euill Wherefore as fathers lay vp for their children golde siluer landes possessions yet giue 2. Cor. 5. them only when they are of age so God hath layde vp eternal treasures for vs but giueth them vnto vs only when we are of perfecte age in Iesus Christ and that is only in Eph. 4. the life to come And as the glory of Gods Saints is reueiled only in the day of Christs appearing so also the full measure of the punishment of the wicked is there vnto reserued that as God suffereth them to fulfill the measure of their iniquitie here so also they should in that day receaue the perfecte measure of their punishment whereunto they are saide to be reserued The holie patriarcke Iob preaching of the eternal tormentes and punishments of the wicked Iob. 21. the wicked saith he is kept to the day of destruction and they shal be brought fourth to the day of wrath Sirach saith that the most highest hateth the wicked and will repay Ecclâ—â— 12. vengeance to the vngodly and kepeth them to the day of horrible punishment Saint Paul entreating of the impenitent and hard hearted persons who contemned Rom. 2. the lenitie long sufferaunce and great patience of God auoucheth that therefore they treasured and heaped vp to themselues wrath against the day of wrath and declaration of the iust iudgement of God who should reward euerie man according to his workes The same doctrine did he publish to the comfort of the Saints and terrour 2. Thes 1. of the wicked to the Saints of the Church of Thessalonica affirming that the Lord Iesus Christ shewing himselfe from heauen with his mightie Angels shoulde in flaming fire render vengeaunce vnto them that knowe not God nor obeyed the Gospell of Iesus Christ To whom Saint Peter subscribeth the Lorde sayth he knoweth 2. Pet. 2. how to deliuer his out of temptation and to reserue the vniust vnto the day of iudgement to bee punished S. Iude in his Epistle generall painting out in flourishing Iude ver 13. 14. 15. 2 Pet. 2. 4. 1. 3. c. v. 7. and liuely colours the vngodly of his time and the great impietie whereunto they were giuen noting their punishment which in full and perfect measure shoulde fall vpon them and bee powred out also in the day of the Lordes appearing affirmeth that they are reserued for the blackenesse of darkenesse for euer Lactantius Lib. 5. cap. 23. thereof therefore sayeth wel Albeeit God vse both here and in the life to come to punish the vexations and afflictions of his people yet doeth hee will vs paciently to looke for that day of heauenly iudgement wherein hee will either honour or punish euerie one for their deserts Let not sacriligious persons and soules thinke that such shal be despised and contemned and left vnreuenged whome they haue thus torne as it were in peeces For their rewarde shal come assuredly vpon the rauenous wolues which haue tormented the sillie and simple soules which haue done no wickednesse Let vs onely about and endeuour that righteousnesse alone be puniâ—â—â—â— by men in vs let vs giue all diligence that we may deserue from God both the reuenge of our suffering and the reward also Thus Lactantius As the Scriptures alledged speake seuerally of each so sometimes ioyntly of both For Daniel the Prophet entreating Dan. 12. of the deliuerance of the righteous and the iust punishment of the wicked referreth both vnto the day of iudgement VVherfore hee saith Many of them that sleepe in the dust shall awake Manie that is all some to life that is the rewarde of the godly some to ignomnie and perpetuall contempt as the wicked Christ teacheth the same in the parable of the tares and the wheate in the Matt. 13. Gospel by tares hee vnderstandeth the wicked by wheate the godly and the haruest noteth the day of iudgement wherevpon this is concluded that both the tares the wicked shal be cast into the fornace of destructioÌ„ and the wheate the godly gathered into the barne of Gods mercie and should shine as the Sun in the kingdom of heauen In another place it is auouched that both the Matt. 25. 5. Iohn 29. righteous should hear their coÌ„fortable ioyful sentence of entering into their kingdome only at the day of iudgement and the wicked the dreadful voice of their final condemnation to be cast downe into hel fire therein to be punished with the diuell and his angels for euer Finally S. Paul wryteth that in the day of Christs comming onely 2. Cor. c. 5. wee shall all appeare before his tribunall seate euerie one to receyue according to that which hee hath done in his bodie be it good be it euill So then it appeareth most manifestly that neither reward is giuen the Saints nor punishment rendered the wicked in full and perfect measure before the day and comming of the Lord Iesus which thing Saint James to perswade vs willeth the afflicted Saints of God to be pacient till the comming of the Lord. Before which time neither Abel nor Noah nor Enoch neither Abraham Isaac nor Iacob neither Ioseph nor Iob nor any of the Patriarkes neither Elias nor Isai Michai nor Ieremie Daniel nor Amos neither any of the Prophets Neither Dauid nor Asa nor Hezechiah nor Iosiah neither any one of the Princes neither Peter nor Paul Iohn nor Iames nor any of the Apostles Neither Matthewe Luke Marke nor Iohn nor anie of the Euangelists neither Steuen nor Policarpe nor Ignatius nor any of the holy martyrs haue receyued the fulnesse of their glorie but shall at the day of iudgement haue the consummation of their blessednesse Neither Cain nor Ismael Esau Saul nor Pharaoh Ahab nor Iudas nor Pilate nor any of the rabble of that wicked route haue their full punishment but it is reserued vntill the comming of the Lorde when as the soules and bodies of the righteous shall bee cladde with immortalitie and glorie so also the bodies and soules of the wicked shall bee cast into eternall torment Thus Saint Iames partly to bee a comfort to the godly and partly for a terrour to the wicked exhorteth the Saints to bee pacient vnto the comming of the Lord. 2 The exhortation thus set downe the next and second thing in this discourse of pacieÌ„ce is the similitude which the Apostle vseth to shew them how they ought to be pacient And it seemeth to bee added to preuent that which the poore afflicted might haue obiected we might they say haue beene pacient a long while and waited for deliuerance from our oppressions and miseries yet see we no remedie we finde no
fearefull iudgements of God vpon them which haue afflicted and cruelly persequuted his Church and Saints in all times This might easily asswage and mitigate all griefe and sorowe of out hearts Cain for persequuting and murthering Abell was Gen. 4. punished with a desperate minde all the dayes of his life with eternall torment of conscience in the kingdome of satan for euer Ismael for persequuting Isaac the seede of Gen. 21. Gal. 4. the promise was therefore caste out of the house of Abraham which was the ripe of the church of God Pharao and the Egyptians hauing a longtime afflicted the people Exod. 14. of God were therefore finally ouerthrowen in the redde sea and so prince and people horse and man perished The Philistines Amalachites Madianites Babilonians Assirians and others for like persequution were also punished Achab king of Israel persequuted the prophets 3 Kings 22. afflicted the saints of God and slew them to whom his bloudy wife Jesabell blew the bellowes of cruel tyrannie therfore he perished in the battle in Ramoth Gilead by the Syrians and the dogges licked his bloud in the poole of Samaria and shee was caste downe at a windowe 4. Kings 9. her braines being dasht out and her bodie deuoured of dogges When Antiochus the king of Siria had raised great persequution against the people of God hee himselfe was grieuously punished by God for not onely Maccab. 1. 6. 2. 9. c. his armie was greatly wasted of Iudas Maccabe but also when he purposed to haue made Hierusalem a coÌ„mon sepulchre for the Iewes he was stroken with a grieuous and incurable disease of his bowels and scrawling of wormes in his bodie and such a filthie stincke as that no man could abide it so that he was forced to waÌ„der in the mountaines and so ended his daies in miserie Haman afflicted Ester 7. Mardocaie and the people of the Iewes for which cause God caused him to fall into the disfauour of Assuerus who caused him to be hong vpon the gallowes he had prepared for Mardecay Herod called the great persecuting our sauiour Christ in the infaÌ„ts of Bethlem the coast therof Mat. 2. whom from two yeares olde and vnder hee caused to be murthered for the same was stroken with the fearefull disease of Antiochus and after vnspeakeable tormentes thereby ended his life most wretchedly as both Iosephus Ioseph lib. 17 c. 9. Antiquis 1. lib. c. 8. 9 writeth and Eusebius recordeth in his Ecclesiasticall historie Herod called Antipas the sonne of Herod the great caused Iohn to be beheaded in prison at the request of Herodias for that he had said It was not lawfull for him to haue his brother Philips wife For which thing Herod was punished of God His father in lawe Aretas the king of Arabia ouercame and slewe his armie and he fled to Lugden in Fraunce whether his incestuous harlotte folowed him where in miserable banishment he and she both perished What punishments the cruell Iewes suffered for Ioseph 18. lib. c. 20. Antiq. De bello Iudaico persecuting Christ and his Apostles it is at large in seuen bookes shewed by Josephus who shewed the great miserable warre the Romane Captaines Titus and Vaspasian had against Ierusalem and the wonderfull distresse the Iewes were driuen vnto thereby as is apparant and our Sauiour before had threatened Herod Agrippa as he imitated Luke 19. Mat. 23. Luke 21. 23. Actes 12. the persecution of his Grandfather Herod the great so was he punished as he was For hauing slaine Iames and cast Peter into prison making an oration to the people for which they gaue him the name of God is this the voice of God not of a maÌ„ he chalenging the same was stroken by the angell of God wormes scrawled also out of his bodie and so he died Nero the Emperour persecuted Paul and Peter and the Saintes but he fell by his owne handes and became his owne butcher Domitian the persecuting Emperour was slaine of his Subiects and buried without honour Like punishment befell like persecutours Finally many who haue afflicted priuate men haue beene themselues also greeuously afflicted and punished by God whose iust reward if wee did consider it shoulde cause vs in our afflictions to be patient and to settle our mindes as we are here exhorted partly therefore by the promises of our deliuerance and partly by the experience and trial of the power of God in that behalfe partely by the hope we haue of our glorious reward if we continue patient and finally that almighty God doth seuerely punish the wicked who haue persecuted his Church or any member thereof in our afflictions our hartes must be quietted and setled according to the doctrine of the Apostle be yee therefore patient also and settle your hearts 3 The third and laste thing in the similitude is the 3. Reason reason annexed the Saintes of God must be patient and settle their heartes because the comming of the Lorde approcheth Though the Lorde seeme to â—aâ—ie long yet wil he come and not tarie The prophet Abacuc shewing Abacuc 2 that both the enimies of Gods elect shal be destroied and the Saints certainely deliuered so that the issue of both shal be assuredly at the appoynted time though not alwaies according to our rash headie and hastie affection faith that the vision thereof that is of the deliuerance of the Saints and the punishmeÌ„t of the wicked is for an appointed time but at the laste it shall speake and shall not lie though it tarie waite for it shall surely come and not stay Which Saint Paul applying to the coÌ„ming of Christ Heb. 10. as a feare full auenger against the wicked and a plentifull rewarder of the patience of the righteous therefore telleth the Hebrues that they haue neede of patience that after they haue done the will of God they might receaue the promises For yet a little vvhile and hee that shall come will come and not tarrie Our Sauiour Christ in the holy Reuelation speaking of his comming which he Reuel 22. vvill not prolong but rather hasten for the elects sake sayth vnto his Church beholde I come shortly blessed â—at 24 is hee that keepeth the wordes of the Prophesie of this booke Seeing therefore the Lords comming to reuenge his elect and punish their enemies is at hand draweth neere the saints ought not to thinke the time of their afflictioÌ„ loÌ„g but to settle their harts endure with patieÌ„ce Which is the reason of the Apostle in this place to moue vnto patience Which reason if it might perswade men in the time of the Apostles to be patient and to endure the time of their triall because the comming of the Lorde for their full deliuerance drewe neere how much more effectuall is it to moue vs to endure the time of our trial seeing the time of Christes comming is so much shortened And if the comming of the Lord
in the apostles time was nie how much more ought euerie one of vs to prepare our selues to be in a readines to enter in with our bridegroome Christ and look continually for his appearance For if Saint Paul could truely say of himselfe and 1. Cor. 10. the Saints of his time that they were they vppon whome the endes of the world were come If Saint Peter coulde 1. Pet. 4. perswade the Church of Christ to be sober and to watche vnto praier because then the ende of all thinges was at hand If Saint Iohn could say truely vnto the faithfull of 1. Iohn â— his time Babes it is the last houre and as you haue heard that Antichrist should come euen now are there many Antichristes whereby we know it is the last time If Saint Iames here could moue the afflicted Saints of God to acquite themselues patient because the day and comming of the Lord approached how much more truely may we affirme the same seeing since their time so many yeares are finished that it cannot be but that his comming is aâ— the doore and very neerely approaching Which careful consideration should make vs both with greater quietnes to settle our mindes in the dayes of our affliction and with greater carefulnes to waite and watch day and night for his approaching and glorious appearing This day many forgette and not a fewe thinke it to be yet for a long time and season to come wherfore they liue in all carelesse securitie and wallowe and welter in all iniquitie But that cannot be possiblie farre off the signes tokens whereof altogether are finished for whether we Mat. 2â— take that of Christ that before the end of the world their charitie shall waxe colde in men and their iniquitie shall abound is it not manifest Was euer lesse loue seene among men when euerie one goeth about to eate vp and deuoure his neighbour Was euer sinne at a higher flow or in fuller measure then when pride possesseth all degrees of men and adulterie is counted as no sinne couetousnes reputed as nothing blasphemie and cursed swearing is in the mouth of euery man and childe then when lying is the trade of mens liuing deceate and crafte common among vs slaunder and backbiting vsual in al men oppression and vsurie practised of high and lowe noble worshipfull citizen and gentleman then when dronkennes and riotousnes ouerfloweth the land murther and manslaughter is committed and left vnpunished when treasons and trecheries are euery where intended and all loyaltie and Subiect like duetie troden vnder feete in the world when euery man violateth the lawes of the realm and with venemous tongues speake euill of such as excell 2. Pet. 2. Iude. 8. in dignitie Or whether we looke to earthquakes and rumors of warres are they not finished hath not GOD not long since shaken the earth and doeth not the flagge of defiance stande out almost in euerie Countrey are not our neighboures vp in armes rounde about vs and is there not preparations for warres almost in euery land kingdome Or whether we cast our eyes vpon false Prophetes and deceauers impostors and seducers of the people is it not clearer then the sunne at noone daie that the worlde swarmeth with such The secte of the Libertines and Anabaptistes reuiued Papistes Iesuites Seminaries and Schismatickes multiplied the foule familie of loose and licentious loue encreased diuerse grosse and new-fangled opinions crept out of the professours themselues of the glorious gospell and infinite other like Spirites of errors Phiâ—ip 3. 1. Tim. 4. â— Tim. 3. wherof S. Paul in sundrie places hath foretolde and prophecied Or whether we look to the working of the misterie of iniquitie whereby there shal be a falling away and defection from the faith which begunne to worke in the Apostles time worketh now and so shall continuallie to the ende is it not apparant how great a fall there is from the faith euen of the countreyes where the gospell was first and most purely preached how many haue reuolted and fallen to barbarous idolatrie Ierusalem Constantinople Ephesus Corinth and innumerable the like places cities townes and countreies how great a parte of Reuela 17. Christendome hath left the puritie of Christes religion and is become dronken with the dregs and drosse of Popish superstition out of the cuppe of the great whore of Babilon Where is the Gospell preached sincerely without mixturâ— of mans vanitie but in Englande and Scotland a handfull of Christendome And euen among our selues how many be they which haue brought in damnable 2. Pet. 2. Jud. v. 10. heresies by whom the way of God is euill spoken of How many haue risen euen as it were out of the bowels and bosome of the Church which speake peruerse things to bring Disciples after them which haue al made a defection from the faith Thus the man of sinne by Act. 20. 2. Thess 2. whom the defection shal be made frist receaued life in the time of Christ and his Apostles and shall not vtterly die before Christ come in glorious maiestie when he shal destroy him with the breath of his mouth So that now nothing hindereth in the knowledge of man wherefore the comming of Iesus Christ shoulde not now be at the dore and euen present This comming in the eternall purpose and councell of God draweth neere in whose power are all thinges who ruleth times and seasons at his pleasure before whoÌ„ all times are present to whom a thousand yeares are as 2. Pet. 3. one day and one day as a thousand yeares So that albeit God doe not execute his purpose according to the hastines of our vaine affections yet are the issues of his iudgements certaine and in their appointed times shal be shewed to the confusion of the enemies of the Saints and the eternall comfort of the church which drawing neer and approaching the Saints in all their afflictions must be patient and settle their hearts according to the doctrine of this Apostle be ye therefore patient settle your minds for the commming of the Lord to iudgement draweth neere 3 In this treatise of patience the third thing is the handling of the place by the contrarie you must be patient and not murmure which is proper to worldlings and wicked men who in their miseries afflictions and troubles through impatiencie breake out into murmuring In the setting down of this contrarie there are two things to be obserued 1 The contrarie it selfe murmuring 2 The reason Wee must be patient and not murmure for the Lorde is at hande to rewarde vs in free mercie if we be patient or to punish vs in seuere iustice if we murmure in our afflictions Murmuring is not here generally taken for euery grudging and groyning either against God or man as Murmuring what it is whereof in other places of Scripture is spoaken but particularly for that murmuring which is against men therefore saith he grudge not one against
father of many children in one houre to become childlesse altogether of whole to become fore of reuerenced to be contemned to be reproched of his wife to be slaūdered of his familiar friends to be abhorred of all men what calamitie like vnto this one miserie to follow at the taile of an other one affliction to follow another at the heeles as water followeth water in the conduits water pipes one Psal 42. trouble to meete another in the necke that all miserie might seeme to haue bene powred out vpō one man was a wonderful triall yet was he patient in al these his troubles Wherefore as the onely patterne of rare patience is he proposed vnto vs in the holy Scriptures of God Of whom with reuerend mention the Apostle speaking vseth his example for a reason to moue vnto pacience you haue heard of the pacience of Job and haue knowen what ende the Lord made But thou wilt say how may he be thought a vvorthie example of patience who shevved so many signes of impatiencie he cursed the day of his birth he vvished he had perished in the vvombe of his mother and vttered Iob 3. many such like speaches vvhereby it appeared that he was impacient I answeare that as his trials were wonderfull so had he diuers and sundrie conflictes in himselfe wherein hee shewed the great weakenesse and infirmitie of nature Yet after many combattes and conflictes with his owne reason and naturall wisdome after diuers striuinges and struglinges against his owne weakenesse and fraile affections in fine and ende he submitted his iudgement to Gods wisdome he raunged himselfe vnder the good pleasure of the almightie and became tractable vnto his will So that hee carried away like a most triumphant and victorious Captaine most glorious victorie in all his temptations and is therefore sette downe as an example of singular patience to all posteritie for euermore Whose example we must follow whose patience wee must imitate whose vertue we must imbrace whereunto we are referred in this place You haue heard of the patience of Iob and you haue knowen what end the Lord made As the patience of Iob was rare so the gracious and mercifull Lord gaue and made a good ende thereof for he both gaue him strength to preuaile against all temptations and blessed him in the ende after his sundrie afflictions Sathan tempted him but did not subdue him anguish and griefe of minde assailed him but did not suppresse him losse of goods losse of children and all that euer the man had troubled him but did not ouercome him inhumanitie of men wickednes of wife sorenesse of bodie pressed him but did not cast him downe miserie and affliction disquieted him yet therein was hee more then conquerour through the assistance and help of God who in all thinges gaue him good successe and issue and in the ende encreased and doubled his wealth multiplied his children enlarged his daies and blessed Iob. 42. him with long life So that he sawe his sonnes and daughters to foure generations This was the end which God gaue to his patience By whose example if wee suffer losse of our goods death of frends decay of wealth oppressions of men iniuries and manifold afflictions which here shal be offred vs then will the Lord also look downe fauourablie vpon vs then wil he send happy successe good issue blessed end to our afflictions also euen in sorrow ioy in bonds freedom in prison libertie in sicknes health in trouble comfort in death life and in miserie happines and true felicitie let vs therfore by his example learne to be patient 4 The last reason is drawen from the nature of god who in punishing vs any manner of way yea euen by the oppressions and iniuries of the wicked is therin merciful howsoeuer he seem to our corrupt affections seuere rigorous and hard Then seeing euen in these our afflictions his mercie appeareth therin we ought therfore to be patient The princely Prophet Dauid saith that as a Father pittieth his childrē euen so hath the Lord compassion on Psal 103. them that feare him and as the mercie loue of natural parents appeareth no lesse in their fatherly corrections then in their fonde cockerings so the louing kindnesse of God and his mercie appeareth no lesse towards vs when for our benefite he punisheth then when for our comfort he sendeth his manifold blessings vpon vs. Therfore the authour to the Hebrewes exhorteth men in their corrections chastisements from God to shew themselues patient Heb. 12. My son despise not the chastisements of the Lord neither faint when thou art rebuked of him For whom he loueth those he chasteneth and he scourgeth euerie sonne whom he receaueth Albeit then God for great and iust cause lay affliction vpon our loines though hee cause vs to passe through Psal 66. fire and water though he cause cruell men by infinite oppressions to ride ouer our heads and many waies to afflict vs yet euen in the midst of these afflictions hath he remembrance of his mercie and therfore neuer suffereth his to be tempted aboue their strength but euen in the 1. Cor. 10. temptatiō geueth he an issue that we may beare it Whether therefore we be afflicted in our selues or in others which are neere vnto vs whether we suffer losse of goods or be oppressed by the wicked whether we be reuiled by the bitter teeth of backbiting or be iniuried by the prophane wicked men of the world or whatsoeuer other calamitie we are subiect vnto all in God is of mercie who therein is euermore prone to lenitie kindnes and louing compassion so that thereby we ought to be patient Let vs therefore in our afflictions respect the nature of God who bringeth calamitie vpon men not alwaies in rigour and seueritie of his iudgements but oftentimes in mercie thereby to correct enormities in our nature as the mercifull and pittifull Surgeons and Physicions doe many things which are painfull to the patient thereby to correct and represse corrupte humors and other infirmities of the bodie we acknowledging him in the middle of our afflictiōs to be prone vnto mercie might in all things shewe our selues patient which is the force of the Apostles reason why in our afflictions we should be patient because euen therein the Lord is mercifull and inclined to pittie correcting vs for our benefite readie in our afflictions to deliuer and rescue vs and to sende vs a gloririous deliuerance out of all our miseries according to Psal 50. the vnfallible trueth of his promise who willeth vs to cal vpon him in the day of our trouble and promiseth to deliuer vs that we might glorifie him And thus much of the second part and place here set downe by the Apostle of the matter of patience God for his infinite mercies sake graunte vnto vs this most excellent gift of patience that without fretting fuming stamping staring grudging or murmuring against him in all our troubles we
their praiers The praiers of the righteous pearce euen Ecclus. 35. vnto heauen they reach vnto the cloudes they come vnto God himselfe they ascend to him and his graces discend vnto the righteous Though then there be infinite distance betwixt heauen and earth God and man yet heareth he from his holie hill the praiers of his righteous seruantes poured out vnto him Which Ieroboam that wicked king also knew who hauing his hand which hee thrust out to haue taken the 3. Kings 13 man of God dried vp he desired the Prophet and man of Exodus God to pray that it might be restored Pharao king of Egypt knew that the praier of Moses and Aaron the righteous seruants of God preuailed much wherfore when the plagues of God fel vpon him and his people then desired he Moses and Aaron to praie for him This the captaines Jerem. 4◠and remnant of the people of Israel after their ouerthrow destruction by Nabuchodonozer right wel cōfidered how effectuall the praiers of the righteous we are with God for which cause they besought Ieremie the Lords seruant to pray for them This thing to teach Abimelech king of Gerar almightie God tolde him that Abraham whose Gen. 20. wife the king had taken away was a Prophet he should praie for him who praying the people and Prince were healed of their disease wherewith God for Sarah had plagued them To which purpose to shew of what weight the praiers of Gods Saints are with him he commaunded the three frends of Iob to goe and be reconciled vnto Iob Iob. 42. whom they had not comforted in affliction as they should haue done and telleth them that hee should pray for them at whose praier he would be intreated All which teacheth that onely their prayers are of force with God for good who are iust and righteous The praier saith Saint Iames of the righteous preuaileth much As in him that praieth it is required that he be righteous so is it required in the praier of the righteous that it be also feruent proceeding from a pure affection flowing from vnfeined faith kindled by a burning zeale influmed with feruent loue continued in great earnestnesse and constancie without which our praiers obteine little or nothing at the hands of God but being earnest constant and feruent they preuaile greatly When Moses continued Exod. 17. feruent in praier in the battell against the Amalechites the people of Israel prospered Our Sauiour Christ teacheth by two places in Saint Luke his gospell that our Prayers must be feruent and constant by the example of Luke 11. 18. the man that obteined the borowing of bread of his friēd by his feruencie and earnestnes in asking and would not take the deniall or repulse and so through importunitie obteined of the widow who solliciting the vniust iudge to auenge her cause vpō her enemie obteined her request at length with much a do through her constancie continuance in praier Wherby our Sauiour also teacheth vs that we must continue in praier and cease not if we wil obteine the petitions of our heartes with God The woman of Cannan often reiected yet still feruently persisting obteined Mat. 15 and had her request for her daughter from our sauiour Iesus Christ And the Apostle in this place teacheth that the praiers of the righteous auaile much if they be feruent Wherfore as he that praieth must be righteous so must his praier be feruent earnest and constant if hee wil obteine any thing at the hands of God Wherence we may learne that the wicked are out of hope of obteining for their comfort the things they praie for because it is said that the praiers of the righteous auaile much not the praiers of the wicked whose praiers being heard of God tend to their greater and iuster condemnation destruction and punishment And the praiers also of the righteous are then effectuall when they are feruent Let all them which hope to receaue their petitions at rhe hands of God in all things applie themselues to righteousnesse let them not be faint hearted of a wauering minde colde in asking easilie repelled soone discouraged in praying but let them be feruent and constant therein if they look to be regarded for our Apostle affirmeth that the praier of the righteous auaileth much if it be feruent And that the praier of the righteous auaileth much being feruent the Apostle proueth by the example of Elias at his praier the heauen was as it were shutte vp for a time and againe thereat opened Whereof thus saith S. Iames Elias was a man subiect to like passions as we are and praied earnestly that it might not raine and it rained not on the earth for 3. yeares and 6. moneths he praied againe and the heauen gaue raine and the earth brought foorth her fruite This storie touching Elias is recorded in the book of 3. Kings 17. 18. Kings where it is mentioned that in the daies of Achab Iezabel there was great and extreame famine drought vpon the land so that men perished for want of food cattle died for lacke of water in the Countrey of Samaria In which distresse Achab and his seruant Obadia deuided the land to seeke for water for the residue of their cattle and horses least they also for want of water should pearish At what time Obadiah met with Elias Elias talked with Ahab whom he councelled to make hast and to get home least the raine should stay him After which raine ensued immediatly in the land Which storie James here citing faith that Elias praied and it rained not for 3. yeares 6. moneths and he praied againe and it rained In the story there is no mention of his praier neither for drought neither for raine concerning the drought this only is said that Elias tolde Ahab the king that there should neither raine nor dewe fall but according to his word for certaine yeares yet the Apostle saith he praied and it rained not for 3. yeares and 6. moneths Cōcerning the raine he is said to haue tolde this to the king whom he biddeth to haste least the raine did stay him he is saide to haue couched vpon the ground to haue put his head and face betwixt his knees and to haue commaūded his seruante to looke to the sea ward but mention of his prayer is none But hereby is it manifeste that in both cases he praied when he saw the horrible idolatrie of the princes and people and the bloudie persecution where vnto the Church and Saintes were subiecte for zeale to Gods glorie for care ouer the church he praied for famine and drought frō the Lord that thereby they being punished might remember them selues repente of the wickednes they had committed and retourne vnfainedly vnto God Whose prayer God heard and brought famine drought vpon the lande for three yeares and sixe monthes And afterwardes either seeing their repentance or hoping for