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
lacke wisdome to aske it of God and it shall be giuen them 4 Lastly out of this place of S. Iames who willeth vs to pray without doubting wauering it taketh away the multiude of mediators for when men in need necessitie are sent and posted ouer to many meanes and mediators and rest not vpon one onely they doubt to which they shoulde runne vnto whether to men Saints or women Saints whether to Angels or to the spirits of men for succor whether to this Angell or that this Saint of God or that in the dayes of their afflictions The establishing of many mediators is the cause of the distracting of mens minds cause of wauering which this place remoueth from the praiers of men especially which professe godlinesse and the Gospell of Christ Whereof thus the Apostle hee that wauereth is like the waues of the sea tost with the winde and caried away neither let him thinke to obtaine any thing of God A double minded man is vnstable in all his waies and this is that which I haue to note out of this place and to adde to the former place of the Apostle and containeth the second place by the Apostle handled concerning the iust reproofe and condemning of doubting and wauering praiers Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauenly promises that in all things we may rest vpon his power and promptnesse in all our petitions that in all our needs we may call vpon him vvithout vvauering and obtaine the things vve pray for according to his vvill through Iesus Christ our Lord to vvhom vvith the father and the holy Spiirite be all praise and honour all glorie and maiestie for euer and euer Amen Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of lowe degree reioice in that he is exalted 10 Againe hee that is riche in that hee is made lowe for as the flower of the grasse shall he vanish away 11 For as when the Sunne riseth with heat then the grasse withereth and his flower falleth away and the goodly shape of it perisheth euen so shal the rich man wither in all his wayes 12 Blessed is the man that endureth temptation for when he is tried hee shall receyue the crowne of life which the Lorde hath promised to them that loue him IN vvhich vvords the Apostle returneth and commeth againe to the matter proposed vvhich is of pacience and cōfort in afflictions vvhich vvas the first place of the Chapter and consisteth of four things 1. Of the proposing of the matter 2. Of the confirming thereof 3. Of the distinguishing of the persons to whō the crosse is profitable 4. Of the conclusion Of these tvvo of them are gone before the other tvvo in these vvords are contained Two thinges in these words and verses are to be obserued Namely 1. The distinguishing of men to whom the crosse is profitable and whereunder they must reioyce and all men are 1. Either low of degree and they must reioyce vnder afflictions remembring that they are exalted to the profession of Christ 2. Either rich and mighty and they must reioyce vnder it because thereby they are profitably humbled 2. The cōclusion which is drawen from the rewarde of pacience wherin may bee noted fiue things 1. The reward it selfe blessednesse promised to the Saints 2. When it shall be giuen when they are tried 3. Whereunto it is compared to a crowne of life 4. How shall it be giuen by promise not by desert 5. To whom to such as loue God Touching the first of these vvhich is the third thing in the treatise of the crosse it is the distinguishing of persons 3. Things in the treatise of the crosse to vvhom the crosse is profitable and this doctrine to reioyce in affliction necessarie There are tvvo sortes of men poore and rich to both the crosse and doctrine of pacience therein is necessarie so that it is profitable then to all First to the poore brother wherof thus saith James The poore Let the brother of lovv degree reioyce in that hee is exalted The crosse and doctrine of afflictions and pacience is profitable for the poore brother for if he bee afflicted vvith pouertie contempt ignominie or anie other calamitie hee must not bee pressed dovvne vvith sorovve griefe feare and fainting of heart but reioyce rather vnder his crosse and calamitie because he by the crosse is exalted For by affliction the poore brethren humbled are thereby exalted either to the true profession of the crosse and Gospell of Christ either to be like Christ and his Saints vvho haue all in this vvorld drunke of the cuppe of afflictions or els to the glorious companie of Christ and his holy Angels vnto vvhom the vvay is persecution and suffering For euen as Christ himselfe by manifolde persecutions and troubles and by dayly crosse and sufferings in Luke 24. his life entred into the glorie of his father as he protested vnto his disciples betvvixt Hierusalem and Emaus so in Acts 14. like maner must all the Saints by many tribulations enter into the kingdome of God as the Apostle Paul auoucheth to the brethren of Lystra Iconium and Antiochia in the Scriptures for vvhich cause he assureth vs no othervvise to be heires vvith Christ of glorie then condicionally Rom. 8. that vve suffer vvith him If vve be sonnes then also heires and heires annexed vvith Iesus Christ so that vve suffer vvith him that vve also may bee glorified vvith him neither othervvise to be crovvned vvith him then that first here vvith him vve be crossed also for if vve bee 2. Tim. 2. dead with Christ then shall we liue with him also and if we suffer with him wee shall also reigne with him if the crosse aduance vs to the crown if the suffring of calamitie and miserie here bring vs to glorie if our humbling by afflictions exalt the brethren of lowe degree to the profession of the Gospel in this life and in the life to come to immortalitie and glorie with Christ then must the brethren humbled by the crosse and by any afflicted reioyce therein let the brother of lowe degree reioyce when by the crosse he is exalted The humbling of vs by affliction in this worlde is the exalting of vs to glorie before God the casting downe of vs here by the crosse is the lifting of vs vp to heauen before the Lorde the abasing of our selues vnder the diuers temptations of this life is the aduanncing of vs in the kingdome of Christ Seeing then by pacience vnder the crosse the brother of low degree is exalted he ought therin not to be faint hearted 2. Phil. but ioyous and glad As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father was therefore and thereby exalted vnto great glorie euen so if paciently we suffer the triall of our faith by afflictions Philip. 2. and suffer our selues
of the worde of God 18. 19. 20. 21. 22. 23. c. 2. Containeth onely two chiefe places 1 Respect of persons in religion and in profession of the gospel it to be remooued 1. 2. to 14. verse 2 Good works as testimonies and fruites of faith must be embraced and practised of the Saints 14. 15. c. to the end 3. Containeth 3. cōmon places 1 Not to vsurpe authoritie rashly to iudge or censure the brethren 1. ver and part of the 2. 2 To gouerne and moderate the tongue part of 2. ver 3. 4. 5. to 13. verse 3 Touching gentlenes and peaceable liuing wherunto cōtentions and enuie are opposed 13. 14. c. 4. Contayneth 4. general things 1 Contention condemned 1. 2. 3. 4. 5. 6. verses 2 Humilitie must be shewed toward God 7. 8. 9. 10. verses 3 Euill speach and slander forbidden 11. 12. 4 Vaine confidence and presumption condemned 13. 14. 15. c. to the ende 5. Containeth also 4. generall places 1 The condemning of prophane couetous and wicked rich men 1. 2. 3. 4. 5. 6. ver 2 The discourse of pacience wherunto he exhorteth 7. 8. 9. 10. 11. verses 3 Forbidding rash othes and swearing 12. verse 4 Remedies against infirmities of the brethren 13. 14. c. to the ende Saint Iames Epistle generally resolued THe Epistle of Saint Iames cōtaineth fiue chapters and euery chapter containeth certaine common places and generall instructions for all the Saints of God 1 Containeth foure generall chiefe common places The first is concerning the bearing of the crosse and suffring externall afflictions with pacience 1. 2. 3. 4. 5. 9. 10. 11. 12. v. The secōd is against wauering prayers of men which profite them nothing which make them 6. 7. 8. verses The third is of internal temptation wherof the proper cause is our owne concupiscence 13. 14. 15. 16. 17. verses The fourth in this first Chapter is the excellencie efficacie and proper effect of the worde of God 18. 19. 20. verses to the ende 2 Chapter containeth two onely places The first is against respect of persons which ought to bee farre from religion and the profession of the Gospel 1. verse to 14. The second place in this Chapter is touching good workes which as testimonies and effects of faith ought to bee embraced and practised of the Saintes from the 14. verse to the end 3 Chapter containeth three things or cōmon places 1 Is of not rash iudging censuring our brethren 1. v. part of the 2. The secōd is of moderating our tongs From part of the second verse to the 13. verse The third is of meeknesse and gentlenesse of minde desiring peace among men whereunto enuie and contention is opposed verse 13. vnto the ende 4 Containeth foure things 1 The reprouing of contentiousnesse before begonne 1. 2. 3. 4. 5. 6. verses 2 The humbling of our selues before God 7. 8. 9. 10. verses 3 Is against euill speeche and slaunder 11. 12. verses 4 And last in this fourth chapter is against vain confidence and presumption 13. 14. 15. c. to the ende 5 Chapter containeth foure places 1 Is against prophane couetous wicked rich men whose miserie he foretelleth 1. 2. 3. 4. 5. 6. verses 2 Is of pacience wherunto he earnestly exhorteth 7. 8. 9. 10. 11. verses 3 Or rashe and vaine othes and swearing which he condemneth 12. verse 4 Is of the remedies which against infirmities must be vsed whether they be outward in the bodie or inward in the mind 13. 14. 15. to the ende And thus in the whole Epistle there are chieflie handled seuenteene common places as in their seuerall places shall appeare THE ANALYSIS OF THE FIRST CHAPTER OF S. IAMES IN the first chapter of S Iames there are two parts The first is the title of the Epistle the other is the handling of the places and doctrines therein contained The title being the first thing according vnto the manner of Epistles containeth three thinges 1. The person which writeth it 2. The persons to whom the Epistle is written 3. The greeting or salutation he sendeth them In the person which writeth there are two things noted 1. his name Saint Iames. 2. his calling the seruant of Christ The persons to whom he writeth were the twelue tribes of Israell dispersed the greeting or salutation he wisheth them to reioyce The second part of this chapter is the handling of the places and doctrines therein contained And the places are foure 1. is of bearing the crosse and suffering outwarde affliction wherein foure things may be noted 1. the proposition of the place the saints must reioyce vnder manifold temptations 2. the confirmation and the reasons why they should so doo 1. from honestie and comelinesse 2. from profite and commoditie 3. from the cause and ende why it should be done that we may be perfit 3. a distinguishing of persons thereby shewing that afflictions are profitable to all both poore and rich 4. The conclusion from the reward of our sufferings Wherein he sheweth 1. the greatnes of the reward 2. the certainenes thereof 3. the persons thereof capable The next place handled is touching wauering prayers which he intermingleth with the former place whereof 2. 3. 4. 5. verses in 6. 7. 8. the Apostle by a digression speaketh of wandering and wauering praiers which he condemneth three waies 1. from a similitude or comparison comparing them to the waues of the sea which are alwaies tossed 2. from their vnprofitablenes they get and obtayne nothing at Gods hand 3. from a generall sentence wherby he affirmeth that such persons are troublesome in their whole life and in all their waies The third place here handled is of inward temptations proceeding from our owne corrupt concupiscence in which place S. Iames setteth downe four things 1. the proposition wherin he dischargeth God from being author of euill temptations partly because the nature of God is such as he can neither tempt nor be tempted to euil partly because there are other true causes of such like temptatiōs euen our own lustes concupiscence partly from contrarie effects God is authour of all good therefore cannot be authour of euil temptations 2. the putting downe of the true cause of temptations our own concucupiscence 3. What effects that worketh after it conceaueth once it bringeth foorth sinne and death 4. In this place the last thing is the conclusion admonishing vs that we erre not neyther commit so great sinne as to ascribe vnto God our euill temptations The fourth and last part here handled is the excellencie of the word of God whereby wee are regenerate and borne anewe In which place may three things be noted 1. the worde what it is and what it doeth 2. the remouing of things which hinder the course and efficacie of this worde loquacitie and speaking when we should be silent and anger when wee are reproued 3 finallie he setteth down exhortations to the regenerate 1. That they shoulde peaceably heare the word 2.
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
heare not only but do also therefore he admonisheth them to be doers of the worde not hearers onely To do the worde is double 1 To doe it absolutely and perfectly so that both the heart consent and the outward A double doing of the worde life answere fully to the law of God in perfect measure To which doing God in the lawe did promise life for in the law it is said I haue giuen thee lawes statutes and ordinaunces which if thou doe thou shalt liue in Leuit. 18. them Our Sauiour in the Gospel thereunto respecting telleth the foolish lawyer who by doing would obtaine Luke 10. life that if hee would loue God with all his heart with all his soule with all his strength with all his thought Rom. 2. and his neighbour as himselfe hee should liue The Apostle shewing the Iewes which so much boasted of doing the lawe that they must perfecty fulfill the lawe if thereby they would looke to be saued saieth That not the hearers thereof but the doers of the lawe shall be iustified before God This perfect fulfilling and doing all that the law requireth is that doing which the law and Gospell mencioneth and requireth in them which by their workes hope to attaine life This no man can possibly performe for what man euer could loue God with a perfect heart with all his soule with his whole affection strength and power What man euer loued his neighbour as himselfe VVhere is he and who is he that continueth in all things that â—eue 17. are written in the law to do them VVhere is that either man or woman that neither in thought word nor worke hath broken the commaundements of God this is the obedience this is the fulfilling this is the doing which the lawe requireth which no man perfourmeth Saint Peter the Apostle therefore calleth it a yoke intollerable which neither they neither their fathers could Acts 15. beare And Saint Paul a little before to the Antiochians Acts 13. in Pisidia protesteth that by the law wee could not be saued from our sinnes because we could not perfourme it which was so weakned through the infirmitie of the flesh that it could not possibly deliuer man from sinne from death Which defect is not by nature of the law but thorowe the naturall impotency and weaknes of man which cannot doe that in perfect measure which the lawe with great exactnes requireth Saint Augustine therfore in his booke of the Spirit and letter saith very well and wisely De spiritu lit c. 19. The law is not therefore not accomplished for any fault in the law but by the fault of the wisdome of the fleshe Which fault is to be shewed and made manifest by the lawe but to be healed through grace The holy men of God therefore seeing themselues to come short of the doing of the word and lawe in this matter and manner of doing haue in the humilitie of their mindes accounted themselues as sinners and therefore haue confessed their iniquities and transgressions their sinnes and vnrighteousnes before the Lord as the Patriarches as Job Dauid Daniel the Apostles and all the Saints of God as it appeareth Seeing theÌ„ that no man is able thus to do the word there must some other kind of doing the word be by Saint Iames here required Therefore there is a doing of the word and law vnder the Gospell when Christ for vs and our saluation fulfilleth the law in perfect measure therfore Rom. 10. is called the fulfilling of the law to all that beleeue and therewith also geueth vnto his Saints as members of his body the holy Ghost the spirite of sanctification that thereby they after some measure may truely doe his will earnestly cleaue vnto his word faithfully beleeue his promises vnfeinedly loue him for his goodnes and feare him with reuerence for his mighty power And finally loue their neighbour though in great infirmitie great imperfection great weaknes This our doing of the word and fulfilling the law of God almighty God accepteth and taketh in good part for his sonnes sake who hath in all points and parts perfectly fulfilled the lawe for all those that beleeue And this our doing of Gods worde is not thereby to attaine to righteousnes with God which thing before we haue receiued by faith in Christ only but partly to testifie that by Christ we are made righteous before God and partly to shew our obedience to God therfore whose workmanship we are prepared vnto good workes that we should walke therein Such then as knowing themselues to be iustified by Ephes 2. faith in Christ before God to testifie their righteousnesse to men and their obedience to God endeuour to expresse in their deedes the hope they haue in Christ and labour in their whole life to walke worthy the calling whereunto they are called that in their conuersation they may beautifie their profession and God may in all things through them be glorified in Iesus Christ are said to be doers of Ephes 4. the word and these are the doers whom the Apostle here mentioneth Be ye doers of the worde not hearers onely And hereunto serue so many exhortations in holy Scripture whereby we are stirred and pricked forward to the practise of good workes and studie of vertue whereof the Epistles of the Apostles are full and the whole bodie as it were of the holy Scripture therewith replenished This godly endeuour according to the measure we haue receiued this studie and practise of good workes vertue prescribed this performance of obedience offered to God must shine in the Saints which as necessarie in al professorus of gods word is ioyned with the hearing therof Our Sauiour Christ ioyning the hearing and doing of Mat. 7. the word together saith That he that heareth the word doeth it is like to a wise man which buildeth his house on a rocke And shewing whom he accounteth for his brethren and his mother he saith That they are his brethern Luke 8. and mother not which heare onely but which heare and doe the will of God And to the woman which said vnto Mat. 12. Luke 11. him Happie is the wombe that bare thee and the pappes which gaue thee suck he replieth Yea rather happie are they which heare the word of God and doe it Finally when he had washed his Disciples feet mouing them to the imitation and following of his owne example in conclusion of the exhortation he shutteth vp the Iohn 13. matter in this wise If you know these things happie are you if you doe them To heare or know then the will of God and not to doe his word preuayleth nothing This knew the holy Prophets who therefore ioyned practise of the will with the hearing of the word and lawe of God as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell Reuel 1. in the Reuelation weighing and pronouncing them
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
at the pleasure of the rider The bitte being little in comparison of the horse preuaileth so greatly Euen so the tongue a small part and one of the least of all our boidly members guideth the whole body to good or to euill being moderated by reason then it profiteth no doubt greatly This when Theophrastus the Theophrastus famous philosopher considered he said not amisse That it were better trusting to an vntamed and an vnbrideled horse then to an vnbrideled tongue for the danger of the horse by not medling with him may bee preuented but because we carrie our vnbrideled tongues alwaies about vs the perill and danger thereof cannot bee auoyded The other similitude is from the sterne or rudder of the shippe Beholde the shippes also although they be great and driuen with fierce windes yet are they turned about with a small rudder whethersoeuer the gouernour lusteth The rudder is but a small peece of wood in respect of the whole shippe yet it turneth the greatest ship that is whethersoeuer the master pleaseth to auoide dangerous rockes sinking sandes and other perils of sea and waters and to bring it to the desired hauen whereunto they bende their iorney So the tongue is a little member yet ruled by reason it guideth the bodie and keepeth it from falling into sundrie mischiefes wherunto otherwise we are endangered It is little and small among other members of the bodie yet it boasteth great thinges and is effectuall and of force to compasse or at least attempt great matters Wherefore what the bitte in the horse mouth is to the gouerning of his whole bodie and the rudder of the shippe to keepe it from dangers to turne it to winde it to direct it in all points as shall seeme best vnto the master euen the same is a moderate tongue to the rule of the whole body If thou drawe and plucke in the bridle thou restrainest if thou geue the head vnbrideled horses will endanger thee if thou holde wisely the rudder thou maist saile in safetie if thou let it goe as it will the windes take holde of the shippe and carrie it into perill if thou pluck the raignes of the tongue thou restrainest it if thou geue libertie to the tongue it will bring thee to destruction if thou holde thy tongue with wisdome and reason thou liuest in securitie if thou let it runne at randonne thou shalt be plunged into vnrecouerable danger Thus by these two familiar similitudes of horses and shippes the one by the bitte the other by the rudder gouerned and directed the Apostle plainly setteth downe what profit and benefit redoundeth by the moderating of the tongue vnto men which is the first part of the handling of this matter These two similitudes in the thirde fourth and part of the fifth were conteined set downe to shewe the profit The 2. part of the handling of moderating our tongues In the other part of the fifth verss and in the other verses to the fifteenth the Apostle setteth downe the other part of the treatise and handling of this matter namely how good a thing it is to bridle and moderate our tongues from the euils and inconueniences which followe the vnbrideled tongue For as the profit of moderating our tongues is great so contrariwise the discommodities of the vntamed tongue and vnbrideled mouth are many Which thing he sheweth first generally then particularly Generallie the euils and discommodities of an euill tongue are set downe by two comparisons First the vntamed tongue is like fire a little fire is able to destroie much matter the tongue being little yet doeth great mischiefe A coale yea a sparke of fire oftentimes hath raised great flames whereby whole houses villages townes and cities woods fieldes and forrestes haue beene deuoured Costly buildings gorgeous houses goodly cities large kingdomes huge countries ample wildernesses and pleasant forrests by a little fire may bee subdued and brought to nothing So the tongue is a fire which destroyeth and wasteth the greatest matters One word of the tongue hath kindled fire of hatred in mens heartes which vntill death hath neuer beene extinct and put out yea it hath caused so great a flame as hath destroied many people and burnt vp many Nations so that with S Iames wee may worthely compare it to fire Which to signifie it may be that God almighty hath made it of forme colour and fashion like vnto a fire The tongue is sharpe rounde and small at the tippe or toppe but greater wider and broader downeward So fire vpward is sharpe small rounde but greater larger and broader downeward So that the vpper ende of the flame is sharpe but the nearer wee goe to the matter whereon it feedeth or burneth the larger wider and greater is the flame and fire Wherfore in shape and forme the tongue is like fire The tongue in colour is reddish so is the colour of the fire so that therein they agree together The fire is swift and runneth speedely sending out flames nowe this way now that way So the tongue runneth and rouleth this way and that way is swift also and nimble sending out sound farre and neare and therefore not vnlike vnto fire so that for many like respectes it may not amisse bee compared vnto fire Now as it is compared vnto fire so is it called a world of wickednes It is a sea of sinne a pitte of vice without bottome a masse of mischiefe the originall or instrumentall cause of manifolde euils so that verye heathen poets and persons haue confessed it the cause of all euill as the Poet Menander did Menander It is a world of wickednes because most mischiefes and greatest sinnes among men by vnbrideled and wicked tongus are determined attempted and perfourmed By the tongue theeues conferre together talke and determine of robberies manquellers and murtherers by their tongues raise vp braulings the causes oftentimes of cruell murther By their tongues adulterous and lechearous persons first tempt the chastitie of others and with their wordes agree vpon the wickednes By the tongue lying dissembling flatterie and counterfetting is committed By the tongue slaunder backbiting swearing blasphemie and periurie is vttered By the tongue false sentence is pronounced either to the condemning of the righteous or absoluing of the wicked both which are abhominable before the Lord. By the tongue men are led into errour through false doctrine drawen to wickednes Pro. 17. by lewde councell Through the tongue by false reports priuate men and princes kingdomes and countreis townes and cities societies and families are sette at variance By the tongue familiars and frendes haue beene set at daggers drawing and their quarrels thereby haue ended in bloud By the tongue quarrels are picked contentions See Basil in Psal 33. fol. 85. pag. 2. caused braulings growen to the great hurte of priuate states and the marueilous hurte and disturbance of of weales publicke With filthines of speach it corrupteth with dissembling and flatterie it deceaueth
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
vanisheth away 3. The thing condemned and the reasons why deliuered in the third place followeth a correcting of the euill in stead of saying to day and to morow we wil go to such a citie let vs say if the Lord will and if we liue we will do this or that thus correcteth he the euill for yee ought to say saith he if the Lord will if we liue we will do this or that It is a speciall point of godlinesse in all things that are to be done first to make honourable mention of the Lords will and pleasure and euermore to recount and record our owne frailnesse and in all things to say if the Lord wil and if we liue we wil do this or that Our whole life relieth vpon him in him it is onely to direct all our waye without his leaue can wee doe nothing lette vs therefore referre all things to his will and say as wee are taught by the Apostle if the Lord will and if we liue we will do this or that The whole course of mans life is ruled by God the heart of mā saith Salomon purposeth his way but the Lord Prou. 16. Prou. 20. directeth his steppes the steps of man are ruled by the Lord how can a man then vnderstand his owne waies I know saith Ieremie that the way of man is not in himselfe Ierem. 20. neyther is it in man to guide and direct his steps And this is not onely true in walking after the law of God and directing our liues according to his vvill which without his speciall fauour and grace cannot be but of the whole course of our life which is altogether directed by his pleasure prouidence wherfore in all things men ought to prefer the will of God To which purpose our Sauiour Christ putteth a petition concerning the will of God before Mat. 6. the things appertaining vnto this life What can any man otherwise of neuer so great might do without the will of God if Pharao could haue done any thing by his Exod. 14. owne absolute power without the vvill of God then had the Israelites at once bene ouerthrowen his kingdome in securitie If Aman could haue done any thing vvithout Ester 3. the vvill of God then had Mardocai gone to the pot and all the men of the Ievvish nation If Sennacherib could haue done any thing vvithout Gods vvill then Hezechia 4. Kings 18. 19. Reue. 12. had bene plagued by the Assyrians If the deuill himselfe could doe any thing vvithout the vvill of God then long since had the vvhole Church of God bene destroied vtterly No man neyther in these like matters nor in any ciuill affayres can doe any thing but according as God hath determined and after his vvill for vvhich cause in all things and actions vve aduenture and enterprise vve must preferre his vvil if God will When Paul tooke his leaue of the Ephesians readie Acts 18. to iournie tovvardes Hierusalem he promised to returne to them againe yet not simply but if God vvould Being at Corinth he protesteth to the Romaines that he praied to God that he by one meane or another might haue Rom. 1. a prosperous iournie vnto them by the vvil of God When he vvas at Philippi in Macedonia frō thēce vvrote to the 1. Cor. 4. Corinthians into vvhose church many false brethren were crept he promised to come shortly vnto thē againe yet he preferreth the will of the Lord and saith If that the Lord will wherefore he saith But I wil come shortly vnto you if the Lord will and will know not the wordes of them which are puffed vp but the power And againe I will not now see you in my iourney but I trust to abide a while 1. Cor. 16 with you if the Lord permitte In all his determinations had he speciall respect to the will of God as is apparant By whose example according to this councel must men correct their vanitie and foolish speaches If the Lorde will we will doe this or that Seeing Gods will must be preferred in al things who at his owne pleasure by his diuine prouidence ruleth ouer all if we can doe nothing without him in whom onely we haue our life being and Acts 17. mouing what temeritie and rashnes what impietie and vngodlines is it in this pride of our heartes without any regarde had to his will of our selues to determine any thing Now as Gods wil must first be preferred to all our actions So also hauing respect to our mortalitie fraile condition subiect to speedie death wee also adde If wee liue which is requisite to our determinations seeing our life is so vncertaine The Apostle therefore to correcte this greate euill and mischiefe of pride whereby men in vaine confidence promise to themselues many matters and determine long before of things vncertaine in that they say To day or to morrow we will goe into such a citie and continue there a yeare and by and sell gaine teacheth vs in stead thereof to say if the Lord will and if we liue we wil doe this or that This euen reason it selfe beside the word of GOD teacheth vs for is it not reason that we should say by his leaue we will doe this or that from whom wee haue our life our mouing and being and this we haue from God is it not reason that we should yeelde our selues vnder his will Wherefore Socrates taught by naturall reason this doctrine willeth Alcibiades in all thinges to say If God Socrates will Christians ought therefore rather by the worde of trueth taught to learne this lesson least in their affaires determinations counsells and busines not preferring Gods will they be worse then the very heathen 4 Haue not our age hatched many such birdes as say not only not if God will we will do this or that but will he nill he we will do it Haue we not such as determine things long before against religion iustice equitie honestie or Godlines haue wee not many proude and wilfull persons which in their purposes counsels determinations actions neuer care for the will of God nor regard whether hee will or will not such things as they determine But let all such as feare God bee aduised by the Apostle and correcte the vanitie of their pride and say in all things if the Lorde will and if we liue wee will doe this or that as heere wee are exhorted Yet is it not the purpose of the holie Ghoste heere to condemne all for proude and wicked who at all times and in all things vse not thus to say if the Lorde will and if wee liue we will do this or that For the very Saints of God trusting perfectly vppon the grace of God brought 1. Pet. 1. vnto them by the Reuelation of Iesus Christ who serue God instantly day and night and worshippe him in spirit and in truth whose soules and bodies are quicke holy
sinnes of the wicked rich men for which their calamitie is threatened are three 1. Their iniurious and fraudulent detaining of the wages of their Reapers and haruest seruants 2. Their sensua litie which standâ—eh in these 3. 1. Pleasure 2. Wantonnes 3. Banquetting and riotousnes 3. Their crueltie which in two thinges appeareth In 1 Condemning the righteous 2 Slaying them when as they resist not 1 The first sinne and euill condemned in these wicked rich 1. Sinne in the wicked men with whom and against whom Saint Iames dealeth and for which so sharpe a sentence of so iust condemnation is geuen out against them is their fraudulent detaining of their hirelinges wages whereof hee geueth speciall example in their haruest labourers such as reaped their fieldes who helping them to get and gather in their graine and corne into their barnes and bringing in the increase of their land for them whereon they liued Yet for so needefull and necessarie so painefull and profitable a worke they were vnrewarded and their wages deteined by fraud from them no doubt an extream point of euill dealing And vnder this particular example the holy Ghost conteyneth all iniurious dealing with their seruants either in this kinde or in any other kinde whatsoeuer The greatnesse of their sinne the Apostle amplifieth in most effectual manner Behold saith he the hire of the labourers which haue reaped your fieldes which is by you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 1. Saith he beholde Of which speach there are diuers vses Sometimes it is vsed in cases of ioy and reioycing as when Christ the Prince of peace and eternall Mat. 21. glorie shoulde come into the citie of Ierusalem to the great ioy of all such as receaued him the Euangelist citing the words of Zacharie the Prophet saith Go tell the daughter of Sion beholde thy king commeth vnto thee Zach. 9. meeke and sitting vpon an Asse and a colte the fole of an Asse vsed to the yoke Sometimes it is vsed for a greater euidence certaintie of a thing Saint Iude citing the wordes of Enoch the seuenth from Adam for a great euidence and certaintie Iude v. 14 of the Lords comming to iudge the worlde vseth this phrase of speach Behold the Lord commeth with thousands of his Saints to geue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruel speaches which wicked sinners haue spoaken against him In like manner in this place to assure Iob. 4. 18. Reuel 7 them that their wickednes was certainlie gone vp into the eares of the Lorde the Apostle breaketh out in this manner Behold the hire of the labourers which haue reaped your fieldes which is of you kept backe by fraude crieth and the cries of them which haue reaped are entred into the eares of the Lord of hostes Sometimes it is vsed to moue attention vnto a thing spoken and this is familiar in the Prophetes in our Sauiour and the apostles also sometimes to this purpose vsed The Prophet Nahum prophecying of the peace which Nahum 1. Iuda should enioy by the death of Sennacherib the king of the Assyrians to moue them to greater attention thereunto as it may be thought he saith Beholde vppon the mountaines the feete of him that declareth and publisheth peach And Abacuk prophecying of the strange plagues Abacuk 1. calamities which shoulde befall the people for their shamefull iniquitie and contempt of Gods worde to stir them vp to greater attention thereunto as I suppose hee crieth out Behold among the heathen and regard and wonder and maruaile for I will worke a worke in your daies you will not beleeue it though it be told vnto you And may not the princely Prophet Dauid be thought in Psal 133. this sence to haue vsed this word when he commending peace loue and vnitie among men saith Beholde how good and pleasant a thing it is brethren to dwell together in vnitie Sometimes it is vsed in strange and wonderfull things which rarely are heard or seene as Jsai intreating Isai 7. of the strange and extraordinarie rare and wonderfull manner of Christes conception in this wise expresseth it Behold a virgine shall conceaue and beare a sonne and they shall call his name Emmanuel Our Apostle as wondering at the harde dealing of the wicked may not amisse in this sence be thought to vse it Behold the hire of your labourers which reaped c. as a thing therefore either most certaine that the crie of their seruants were entred vnto the eares of God or a thing to bee wondred at that any would be so hearde hearted as to defraude their labourers of their hier the Apostle breaketh out and saith beholde the hire of your labourers c. 2 The hire of those laubourers which reaped their fieldes was detained this amplifieth their wickednes To detame the wages of any labourour who by the toyle and moyle of his bodie and in the sweate of his face eateth his breade connot be but agreat sinne but to denie them their wages by whom our fieldes are reaped our corne and graine got and gathered in to our garners the fruites of our Landes safly brought into our barnes and houses whereof we our wiues children and famylies doe liue the surplus whereof wee turne to the encreasing of our riches is no doute a greuious and most haynous sinne before God therefore the Apostle leauing other seruants whom no dout they defrauded in like manner rehearseth those in whose iniurie their iniquitie most manyfestly appeareth Wherefore he saith beholde the hire of your labourers which haue reaped your fieldes whose wages by you is helde backe through fraude crieth 3 The wages of their hired seruantes was by fraude kept backe to detaine and holde backe the wages of the hierling and seruante which for his lyuing worketh with men is an euill and sinne by the lawe and worde of God forbidden Whereof the Lorde by his seruante Moyses admonished Leuit. 19. the people of Israel to which purpose they had commaundement from the mouth of God that the wages of the hierling should not rest nor remaine with them till the morning intymating that as euery one had done his worke so he should receaue his wages which by the Deut. 24. masters shoulde in nowise bee detained And in another place thou shalt not oppresse saith he the hired seruante that is poore and neadie neither thy brother neither the stranger that is within they gates thou shalt giue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therewith sustaineth his life least Malach. 3. hee crie vnto the Lorde and it be sinne vnto thee The Prophet Malachie in the person of God condemneth the same in the people who pronouncing iudgement against their manifolde
posteritie for euer Isai speaking to the people in the name of the Lord was sawen in peeces with a sawe of wood as the Hebrewes record in their writings Ieremie spoke vnto Ierem. 5. 20. 42. 44. the Israelites in the name of the Lorde and his worde was contemned and lightly regarded as winde himselfe smitten by Passhur the priest his counsell reiected by the people and men of Israell and hee commaunded to speake no more vnto them in the name of the Lord and this bore he patiently What should I speake of Micheas 3. King 22 Amos 7. 2. Chro. 24. Daniel 6. stroken by Sidkiah the sonne of Hananie Amos abused by Amasiah Zacharie slaine by Ioash the king Daniel cast into the denne of Lions with what inuincible courage cōstancie with what patiēce long suffering they haue endured contempt of the people persequutiō by the princes famine hunger of the land restraint and imprisonment by false suggestion of the wicked reprochfull taunts and vile speaches cruell torments bitter threatenings bloubie woundes and vndeserued death the holy Scriptures and sacred stories plentifully do teach vs. If such men therfote of such pietie and godlines of such eminencie excellencie of such renowme for vertue so dere so greatly beloued of God which haue spoken vnto men in the name of the Lord haue bene partakers of like calamities haue bene companions of like sufferings and therein haue shewed themselues patient shall not we farre inferiour vnto them in all degrees be content to suffer with patience that which they haue suffered before vs whē then we are subiect to the iniuries oppressions afflictings of men when we are vnder the cruelties persequutions and furiousnes of the wicked let vs cast our eies vpon the sufferings of the prophets their patience let vs holde fast the counsell of this Apostle that we take the holy Prophets for ensample of suffering aduersitie long patience and by their example learne to addresse our selues in all our afflictions thereunto that we being compassed about with so many examples of the prophets may without murmuring and sinister affection runne on vvith ioy the race that is set before vs that finally with them vve may possesse our soules in patience vvhereby the Apostle stirreth vs vp in this place and first reason Luk. 21. 2. Another reason is dravven frō the acknovvledged and confessed revvard of patience vve saith the Apostle count them happie vvhich endure If vve our selues make this accompt acknowledge that they are happie which suffer aduersitie patiently shall not vvee endeuour to attaine vnto that vvhich our ovvne consciences acknowledge to bring felicitie and happinesse That they are blessed vvhich endure and suffer aduersitie wrongfully it hath bene sufficiently shevved 1. Iames. v. 12. Greater revvard to vertue none cā be giuen then felicitie happines hereunto all mē tende hereafter they striue that they might be happie though not all a right this happines is promised to the patience of Gods saints vvherefore vve ought to giue all diligence in all our afflictions to behaue our selues patiently that vve may be partakers of this happinesse And so much the more earnestly vve ought to striue there after because the revvard is knovven and confessed of vs and vve our selues counte them happie vvhich endure therefore the full persuasion of this so excellent a revvard ought to stirre vp out dull affections to the performaunce of patience What induraunce receiueth this blessed revvarde vve may easely coniecture not suffering and induring for euery thing but vvhen vve suffer and indure for the truth sake for the profession of the gospell for righteousnesse then are men happie for not the suffering but the cause maketh martyrdome as S. Augustine auoucheth to Dulcitius Neyther the induring but the cause quarrell Epist 61. Dulcitio vvherefore and vvherin men suffer purchaseth the crowne and revvarde of happinesse vvrongfully to suffer at the handes of men is a thing acceptable vnto God wherefore if eyther for Gods cause and his truth sake or for no 1. Pet. 2. deserte in our selues but of the malice and wickednesse of wicked men vvee suffer vvrongfully and therein endure patiently vve shall receaue the crowne of glorie euen eternall blessednesse and felicitie in the kingdome of God Thus the Patriarks thus the Prophets thus the Apostles thus the holy Martyrs are counted blessed for they haue endured Thus also such as suffer losse of goods sicknes of body anguish of mind slaunder of name death of friendes restraint of libertie oppressions of men or other crosse or affliction whatsoeuer if therein they endure patiently shall also be blessed If happinesse be promised as the revvard of our patience and so accompted with men what reason of greater force what persuasion of more waight what argument of sounder substaunce may be made to persuade to patience then the reward of patience euen eternall happines Behold saith Iames we count them happie which endure 3 The thirde reason is drawen from the example of Iob. Ye haue heard of the patience of Iob and you know what end the Lord made What the sufferings and trials of Job were what he suffered in his children in his goods in his body by his wife by his friēds the storie teacheth vs and it was wonderfull It had bene a great matter to haue lost at one time by the Sabeans 500. yoke or oxen and as many shee asses with the death of his seruaunts but at the same time and immediatly to heare tidings that fire from heauen had burnt vp 7000. sheepe and all his seruaunts sheapheards which kept them encreased his triall mightily and wonderfully proued his patience It had bene a great crosse thus to haue bene bereft and robbed of his riches and substaunce but together to haue his children all at one clap to be slaine with the fal of their owne brothers house when they were making merie and so suddenly to be oppressed with stones and timber without all rescue helpe or succour what a straunge triall was this It had bene much thus to haue lost both his riches his children together but afterward to be stroken with botch and boyle from top to toe that all men abhorred him what encrease of his crosse what waight of his affliction was this The losse of goods the death of childrē the disease of body was great but for his owne wife who should haue bene his cōfort to be his corsie which should haue bene a help to become a hindrāce who should haue encouraged him to prick him on to curse God that he might die what sea of sorow could be greater and finally to make vp the ful measure of al affliction for his deare friends to checke him charge him as an hypocrite what anguish of mind might hereunto be cōpared in one day of rich to become poore of wealthy to become destitute of full to bee emtie of plentifull to become needy of a
the like vanitie wickednes Mat. 5. hath our blessed Sauiour in the most holy gospel set down vnto the saints who forbidding men all vaine rash vnnecessary swearing their vsuall oths by heauen earth Hierusalem by their heads such like willeth that in steede therof all their cōmunication should be yea yea nay nay teaching that in our familiar cōmon speach in our vsuall talke cōmunication we should not sweare at all but should affirme things to be affirmed denie things to be denied in al simplicitie of speach without all othes whatsoeuer And it is to be obserued that as our Sauiour repeated iterated the wordes twise yea yea nay nay so our Apostle saith let your yea be yea your nay nay to teach by the geminating repeating doubling of the wordes how constant we should be in all our talke cōmunication with the brethren which constancie and simplicitie ought to be in the tongues talke of all christians which vvere it practised of men professing godlines as it should then should vvicked svvearing and horrible blasphemie be easely abandonned and abolished out of the common speach and talke of Christians To vvhich simplicitie if exhortations admonitions inhibitions cōminations bitter threatenings out of the sacred word of God cannot persuade then ought mē by force of ciuill lawes be therunto compelled Wherfore it ought to be not the least nor the last care of Christian princes to make lavves for such as by vaine vvicked svvearing shall blaspheme the name of the eternal euerliuing God Whereof that noble Prince of most famous memorie Henrie the eight the Henry 8. most victorious K. of England not ignorant endeuoured to plante simplicitie singlenes of speach in men and to remoue all forged svvearing enacted made a lavv that to the vse of the poore euery Duke for euery othe sworne should pay 40. shillings euery Lord for euery othe tvvēty euery Knight ten shillings a gentleman fourtie pence for euery oth swearing Maximilian the Emperour careful in Maximilian this point of the glory of God that it by vaine swearing might not be dishonoured decreed that who so was deprehended for a vaine swearer should pay 13. shillings foure pence which monie who so refused to pay repented not of the wickednes should loose his head Lodouike Lodouike a king of Fraunce ordained that all common and vaine swearers should haue their lips seared with an hote burning iron which he caused to be exequuted openly in the citie of Paris And Philip another of their kings made a Philip. law that who soeuer he were poore or rich high or low base borne or noble in what place soeuer it were though in a commō tauerne at the wine when where wisemen oftentimes ouershote themselues if he blasphemed Gods name by vaine swearing he should straight way be drowned Justinian the Emperour made a law gaue in commission Iustinian cōmandement to the gouernour of the famous citie of Constantinople that he should put to death the blasphemer least that god himself should punish plague both the citie and the whole realme for leauing so great wickednes vnpunished Would God some Henrie or Henrie his seed some Maximilian some Lodouick or Philip some Justinian were stirred vp in euery christian cōmon-wealth kingdome that lawes might not onely be made but seuerely executed against the disorderednes of all states degrees of men for swearing that neither king nor Cesar prince nor people duke nor earle lord nor knight gentleman nor yeoman page nor peasand man nor woman yong nor old one nor another might be found guiltie of blasphemous vaine and wicked swearing but rather that all degrees and states of men and whosoeuer professeth godlines might either by this correction of the Apostle Let your yea be yea and your nay nay or els by seueritie of the Ciuile and positiue lawes there hence be restrained hereof the Apostle according to the example of our Sauiour Christ most carefull correcteth the vanitie and wicked disorderednesse of their swearing and saith Let your yea be yea and your nay nay 3. Why men should thus correct and reforme their The reason of not swearing blasphemous othes the reason followeth least they fal into condemnation Great daunger hangeth ouer the heads of vaine swearers the wrath of God is ouer them to destroy thē This did almighty God threaten in his law whē Exod. 20. he would that mē should not take his holy name in vain for if they did they should not be counted guiltlesse but should be vnder that bitter curse of condēnation pronoūced Deut. 27. by the mouth of Gods holy prophet Cursed is euery one that continueth abideth not in all the words of the law of God to do them In signe of Gods high displeasure Leuit. 24. against so grieuous wickednes almighty God cōmaunded that the blasphemer should be put to death whether he were straunger or borne in the land he should die the death if he blasphemed the name of God To which sin as due punishment is threatened not the death onely of the body which in the wicked is the entraunce to endles condēnation but of the soule for euer without our vnfained Zach. 5. repentance therfore in this present world This eternal cōdēnation against wicked vaine swearers the prophete of God in his reuelation foretelleth who from heauen saw a booke 20. cubits long and 10. cubits broad wherein was nothing but plagues calamities curses miseries threatened against the theese vayn swearer Whereunto Sirach Ecclus. 23. hauing regard protesteth vnto men that the plague of God hangeth ouer their houses for euer which are giuen to blasphemie and delight in swearing And albeit we do not alwaies see the exequution of Gods iust iudgements against such persons yet is it most sure that thereby they fall into condemnation and incurre the iuste displeasure of God for which cause as somtimes he punisheth here eyther in themselues or in their posteritie either in their bodies or in their minds so doth he vndoubtedly punish in the life to come such as offend in this point against the law of the highest This eternall condemnation and the intollerable wrath and indignation of God for euer if we will auoide and shunne then must we hold fast this exhortatiō that in common talke in familiar and daylie communication and conference in our ciuill dealings among men we sweare not at all but that in all things our yea be yea and nay be nay least we fall into condemnation If then condemnation be here threatened against vaine and wicked swearers and all men of all states and degrees of all sexe and kinde men women young olde high lowe rich and poore herein haue corrupted their waies who daily slay the soule wound the heart pierce the sides rent the body of Iesus Christ and blaspheme the holy name whereby they are called are