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
their amendement or touched with the extremitie whervnto the innocent and sillie people were subiect he prayed vnto God againe and the Lorde heard him and it rayned and the earth brought fruite Thus at his prayer the heauen was shutte for a time and opened againe whereby it euidently appearerh that earnest and feruent prayers of the righteous are of greate force But leaste any man should say Elias in deede was a great prophet in high fouour with God therefore it is no merueile that his prayer so greatly preuailed but far vnlike him are we He raysed the deade he caused fire to come downe from heauen he therefore might thus preuaile but all are not like him The Apostle answereth not with standing his great graces yet was he a man as we are and subiect vnto passions infirmites and sinnes as other men are yeat God heard him euen so though we be sinners yet if wee serue God according to the measure of his grace geuen vs wee shal be accepted when we pray And if God heard the praier of one man so that thereat heauen was shut opened how much more wil he heare the praiers of the Church the societie of the Saints congregation of the faithfull when in assured hope strong faith vnfeined loue and perfect vnitie they call vpon him And thus much touching remedies in bodily diseases and infirmities Now let vs pray c. Iames Chap. 5. verses 19. 20. Sermon 28. Verse 19. Brethren if any of you haue erred from the truth and some man hath conuerted him 20 Let him know that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shall couer a multitude of sinnes AFter the remedies to bodily diseases set downe generally and particularly generally in affliction to pray particularly in sickenesse to sende for the Elders of the Church that they might pray for the diseased and annoint them with oile in the name of the Lord which in that time was in force though not now and also that they should acknowledge their sinnes and offences priuately committed one to another and pray one for another that they might bee healed The Apostle discendeth to the remedie of inwarde infirmities and diseases in the errours of mens Remedie of inward infirmities as errours mindes whereof greater care ought to be taken so that whether they erre in manners and conuersation or in faith and opinion touching religion the Saints and brethren ought to seeke by all meanes their conuersion Which in this place Saint James here commendeth vnto vs who therewith endeth and shutteth vp his Epistle as with a most golden sentence and graue exhortation for the conuerting of others and leading them into the way of truth that they may bee saued then which there is no dutie no deed no action more precious pleasant or pleasing vnto God These two verses containing this argument and matter haue two things to be noted namely 1 The counsell trauaile and endeuour to call such as go astray vnto the way of truth 2 The reward of them and the benefite which by reclayming and calling from errour other men they shall receyue which thus call and conuerte their brethren Concerning then this exhortatioÌ„ touching inward diseases and infirmities of the minde it followeth verie orderly vpon the former For seeing inward diseases as errours of our mindes either in manners life or in opinion and faith are oftentimes causes of our outwarde infirmities and diseases of the bodie and the Apostle hath before spoken of bodily infirmities it followeth directly that hee speake some thing touching diseases of the minde and errours howe they also ought to bee dealt withall which thing in the last place and last wordes is prescribed Therein two things obserued thereof the firste is what the Saintes ought to doe when their brethren erre and goe astray they muste doe their endeuour and giue all diligence to reclayme conuert and call home such as go out of the way and erre Double error Now seeing men erre and go astray two wayes either in false opinion concerning faith or in corruption touching life in both these must the Saints of God trauell for the conuersion of such as therein wander of whose errour this is the onely remedie to seeke their connersion and drawing into the way of truth This is a diuine labour this is a holy exercise this is a heauenly trauaile the labour and trauaile to purchase and get soules and winne them to Gods holy trueth whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue when he saith that the fruite of Prou. 11. the righteous is a tree of life and he that winneth soules is wise To winne soules in this place is to bring them to the knowledge of God and his holy truth and as the Apostle speaketh the conuerting of a sinner from going astray out of his way Our blessed Sauiour seemeth to Matt. 1â— haue aimed and shot as it were hereat when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed and warning them thereof to endeuour to conuert them from their errour which if priuate admonition could not effect then they should make two or three acquainted therewith if that coulde not preuaile they shoulde tell it vnto the Church leauing no meane or way vnattempted for their conuersion Where he speaketh of offences and errours in life and manners Saint Iude teaching the Saints what Iude v. 22. 23 loue they should haue of their brethren and what care should presse their hearts for their conuersion willeth that they should haue compassion vppon some putting difference and that they shoulde saue other with feare plucking them out of the fire Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander but also teaching them howe therein they shoulde behaue themselues to make this godly choise therein that they seeke to winne some by gentle meanes and in mercifull compassion others by terrour and godly seueritie thus by all possible meanes must we seeke the turning and conuersion of our brethren Did not God intimate that in his lawe when hee Exod. 23. Deut. 22. 1. 4. v. biddeth that when we see our neighbours oxe or asse or beast whatsoeuer readie to fall into a ditâ—h and daunger wherein he might perish then wee should holde them from hurte keepe them from perishing and plucke them out of daunger Hath God care of oxen and not much more of men Shall wee drawe an oxe out of the pitte wherein hee might perish and shall we not drawe our brethren out of their errours wherehence if they bee not reclaymed they shall bee plunged into the bottomlesse pit of perdition When God likewise willeth in his lawe that if wee see our neighbours beast going astray wee should bring Exod. 23.
place subscribing thereunto he Psal 145. affirmeth that the Lord is neare to them that call vpon him euen all such as call vpon him faithfully Our blessed Sauiour in the Gospel to allure all men earnestly to pray commendeth praier and the force thereof from the Mat. 7. promise thereof made of obteyning therefore saith he 2 Seeke and you shall finde aske and you shall haue Iohn 14. 16. Mat. 21. 22 knock and it shal be opened vnto you And againe What soeuer you aske the Father in my name hee will geue it you Seeing then to praier so liberall and large promises are made by God and by Christ doeth it not greatly aduaunce and set foorth the excellencie and vertue of praier The Apostle Saint Iohn to commend praier vnto meÌ„ from the largenes and certainty of this promise witnesseth 1. Iohn 5. vnto vs that whatsoeuer we aske of God according to his will it should be geuen vs. And finally our Apostle thererence to shew the excellencie and rare vertue of praier willed if any man want wisdome he should aske it and it should be geuen him Herence then is praier commended James 1. that thereunto are so large promises made that what we aske in praier shal be geuen vs. 2 As the promises made of obteining doe greatlie commend the excellent vertue and force of praier so doe the testimonies and witnesses in Scripture touching the worthines thereof not a little commend it vnto vs. For what vertue is there whose praise in more places whose force in better manner whose excellent vertue by more Ecclus. 35. testimonies is commended Sirach extolling the great vertue inlarging the singular excellencie of prayer c. writeth that who so serueth the Lord should be accepted with fauour and his praier should reach vnto the clouds Matt. 21. Our sauiour Christ expressing the rare force and vertue of praier auoucheth that men shal be able to make mouÌ„tains remone out of their places to cast themselues into the sea Saint John in the Reuclation calleth the praiers of the Reuel 5. 8. Saints that sweet odour which came out of the golden vials and censers and ascended vp to God S. James expressing James 5. the great vertue of praier saith that the praier of the righteous is of great force if it be ferueÌ„t Many like are the testimonies of holy scripture wherin great force is attributed to praier which were tedious to set down in particular Finally our apostle attributeth this force power vnto James 1. it that it obtaineth the vertue of pacience a singular point of diuine wisdome To all which S. Augustine subscribing in Sermon 226. de tempo aduancing the worthines of praier affirmeth that it is the key which openeth heauen and bringeth vs to the presence of God our praier ascendeth and Gods mercy discendeth vpon vs. Praiers therefore proceeding from faith easily mount vp and pearce euen vnto God S. Chrisost in Vpon 22. Mat. opus imperf de prefect euangelij like maner both vpon the Gospel in other places of his writings setting downe the great praise of praier and the excellencie thereof concludeth that there is nothing of greater force power then sincere earnest praier Whether then we respect the promises made vnto the praiers of the Saints or whether we looke vnto the liuely testimonies of the holy scriptures the reuerend fathers whereby the force of praier is witnessed both waies praier for the excellent vertue is commaunded vnto vs. 3 Finally the vertue and force of praier by sundrie effects diuerse examples of men by praier working great matters and miracles also is manifest and apparant Herein leauing the effects of the praiers of the holy Patriarkes before the time and law of Moses wherein the great power and force of praier appeared let vs come to Moses and Exad chap â—4 and 17. such as succeeded in their times and places What shal we here say of the praiers ef Moses were they not of great force when thereby he both remoued the plagues of God from Pharao and also obtained passage by the red sea Pharao and his armie therein destroied Were they not of great vertue when at the praier of Moses the people ouercame Exod. 17. the Amalakites their enemies when hee ceassed they were ouercome of them The praier of Iosua was of great vertue when thereby the Sunne staied in the heauen Iosua 10. vntill hee had subdued the fiue kings his enimies Great was the praier of the man of God when at his praier the hand of king Jeroboam which was dried vp for 3. Kin. 13. that he stretched it out against the Prophet was restored Great were the praiers of Dauid who in infinite places witnesseth that he cried vnto the Lord his praiers were Psal effectuall Great was the force of Elias his praier who praied to God and it rained not for three yeeres and sixe 3. King 17. 18. chap. monethes and he praied againe and it rained and the land was fruitfull as the Apostle out of the storie gathereth Great were the praiers of the same Prophet and Elizeus Iames 5. 3. King 17. 4 chap. 4. Job 24. also by whose praiers the dead were restored Great was the praier of Job when God accepted it for his three friends which had in the matter of Job so shamefully offended in handling so euill a matter so cunningly What should I rehearse vnto you the praiers of Peter and Iohn Acts 3. whereby the begging cripple was healed The praiers of Peter alone whereby both Eneas was healed of the palsie and Tabitha restored to life also The praier of Paul and Asts 9. Acts 16. Acts 4. Sylas whereby the foundation of the prison was shaken They shake then both earth and heauen to make way and passage vnto God As also the place was shaken wherein the Apostles were praying being persecuted of the Iewes By praier Iehosaphat was deliuered from the danger when with Ahab he fought against the Aramites in Ramoth Gilead By praier hee obtained victorie against the Moabites 3. King 22. 2. Chron. 20 2. Chron. 32. and Ammonites which came out against him By praier Hezekiah escaped the huge host of Sennacherib king of the Assirians whose princes captaines and people were mightily by the Angel of God destroied and Hezekiah deliuered By praier Anna obtained a sonne By praier Daniel was deliuered from the rage of cruell Lions What shall 〈◊〉 1. â—e say of the rest of gods Saints who through praier haue wrought miracles raised the dead vanquished their enemies subdued the rage of cruell tyrants obtained victorie ouer Satan got strength against temptations wisdome to beare afflictions and finally haue seene wonderfull effects of their praiers so that the vertue and force of praier herehence is worthily commended vnto vs which in this place the Apostle by all these meanes intimating willeth if any man
discomfited Thus the saints and church of Christ for Peters deliuerance drewe neare Acts 16. vnto god by praier Thus Paul Silas drew neare to god when at their praier ihe very foundations of the earth shooke and trembled Thus the praiers of gods Saints shake heauen and earth and make away for vs wherby we draw neare vnto God Thus flie we to God in our needes thus drawe we neare vnto him thus are we ioined vnto god to whom we draw neare by praier which leadeth vs to the presence of god and of Christ 4 Neither do men draw neare to god by praier only Sophon 3. 2. Zacha. 1. but also by repentance which is a returning again to god vvhom through the sinnes and iniquities of our liues we had left and forsaken Thereof thus saith the Lord by his prophet turne againe vnto me and I will turne vnto you saith the lord of hosts In another of his Prophets the lord speaketh in like maner of drawing nere to god by repentance O Israel if thou returne returne vnto me saith the Iere. 4. lord Thus did Dauid draw nere to the lord when after his horrible sinnes he repented was reconciled vnto god 2. King 12. Psal 51. Thus Manasses the king falling away from god by shamefull idolatrie and wilfull obstinacie by his repentaunce in prison returned and drewe neare to God Marie Magdalen running away from god by loose life drewe neare vnto him by repentaunce VVhen the prodigall childe by his doting follie had forsaken his father yet by confession Luke 15. and earnest repentaunce hee drewe neare vnto him So when wee our selues by the transgression of our liues sequester and separate our selues from god by our vnfeined repentaunce and sorrowe of our hearts vve returne and dravve neare vnto him This thing is greatly neglected of vs men and vomen chuse rather to run and raunge further further from god by levvdnes loosnes of their liues then by sorow of hart remorse of conscience repeÌ„tance for their sins to returne dravv nere vnto him surely this is a most necessary approching dravving nere vnto god then which there is nothing more expedient in the vvhole life of man For seeing the iust man falleth Prou. 24. seuen times a day froÌ„ god euery man so long as he liueth by his iniquitie he seperated himselfe froÌ„ the Lord dayly neither is there any bord left for vs to swim out by but this of repentance wherby we grow in fauour a fresh and drawe neare vnto God then must repentaunce needs be a necessary thing in the life of man for which cause it is so often and so highly commended vnto vs. 5. Men are said more ouer to drawe neare to God when they seeke to his holy arke when they runne to his Leuit. 24. 13. 14. Num. 9. 8. Nu. 15. 33. 27. v. 15. â— Kings 14 word to aske counsell As Moses oftentimes in matters which were hard and difficult or whereof he had not manifest coÌ„mission from God drew neare to God by asking counsell from him When Saul was to follow the Philistians the priest willed that they might draw neare vnto God whereby was meant the asking of counsell at the mouth of God and of his word Thus such as in matters wherof they are ignorant seeke counsell from the mouth and word of God in his preachers and prophets drawe neare vnto God 6. By reposing all trust and confidence in God and cleauing constantly vnto him wherof Psal 73. 28. 7. Of none of all these the Apostle here seemeth to speak properly but of an other drawing neare which is by puritie sincerenes of life wherof chiefly in this place he speaketh which he commendeth vnto vs in these words cleanse your hands your sinners and purge your harts you double minded Which I take not for a new precept but with Bede others as the meane maÌ„ner of performing â— Bede that which here now is enioyned that we drawe neare to God in puritie and sinceritie of life which consisteth in the cleansing of our hands and purging of our hearts before the Lord. Let vs then coÌ„sider the place 1. In calling them sinners Sinners he meaneth not them which are subiect by naturall infirmitie to the committing of sinne as all men are so long as they rest remaine vpon the face of the earth but hereby he noteth their hainous and hornble iniquities 1. Tim. 1. 9 whereunto they were giuen 2. By wauering or double minded he noteth the shamefull hipocrisie which vvas crept in euen into their liues vvhich made some shewe of religion and had a pretence of godlines such as in outward shevv seemed deuout religious righteous holy but in their harts vvere full of vngodlinesse and impietie thus they seeme outvvardly one invvardly another in vvorde one in vvorke another one in talke another in truth therfore are they called double minded Like Ianus whom some take for Iapheth one of the sonnes of Noe others for Saturne whom the Heathen paint double faced These the prophet Dauid often sharply reproueth for that Psa 12. â—1 55. c. they speake with a double heart hauing one thing proÌ„pt in their mouthes another couered in their minds a sinne euill and odious before God and man Therfore if we will draw neare to God our double harts must be purged that we may be such indeed as we pretende to be in shew least we heare with our great shame blush you not at it that when as in shew you beare the person of noble Agamemnon in deed you play the parte of cruell and deformed Thersites in being one in shew and another in deed If this holy Apostle did so earnestly call vpon them for reformatioÌ„ of their liues which were double minded what shall wee do to such as are triple quadruple three minded foure minded yea of hundreth minds what voice shall we sounde what speach shall we vtter what mouth shall we open against such Who with the Camelion can turne themselues into all shapes who are now hote now colde in religion now professours now Romanish Catholikes now thus now otherwise minded and affected to bleare the eyes of the simple is it not high time that we call out a lowde to them to be cleansed and with open mouth crie to them to be purged 3. The wordes bearing this signification the matter followeth that men in puritie sinceritie of their liues draw neare vnto God which coÌ„sisteth in two things 1. In cleansing of their hands 2. In purging of their hartes before God Cleansing of the handes noteth the redresse and reformation What meaneth the cleansing of hands of all the outward life of man the correcting of all his actions and deedes of all which though it bee not yet of most of them the hande is the instrument wherefore the outward workes of men are vsually called the works of mens hands because most of them haue the
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
desert of Maon perceiuing the inestimable loue of God toward Psal 116. Psal 143. 12. 144. 10. him protesteth that he will therefore be thankfull and do God seruice Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaide In this sence infinitely is setuant taken in holy Scripture meaning all such as serue God in profession of religion Specially they are called the seruants of God and of Christ who in some seueral and chiefe calling do homage vnto God and promote his kingdome So Princes in common wealths Preachers and Ministers in the Church of Christ are seruants of God and of Christ in speciall seruice Our sauiour Christ in some sence is also a seruant in that in the office of a mediatour he serued the wil and pleasure of his father whereof the prophet Ezechiel speaketh Ezech. 34. I will set vp a shepheard ouer them and he shall feed them euen my seruant Dauid he shall feede them and be their Shepheard By Dauid not meaning Dauid the king the sonne of Ishai but Iesus Christ of whom Dauid was a liuely type and figure Isai also speaketh of Christ in the Isai 52. 53 v. 11. 42. 1. person of God Behold my seruant he shall prosper hee shal be extolled and exalted very high speaking of our sauiour Christ in whose hands the worke of our spirituall deliuerance prospered Seruing therefore as the head great Shepheard of the church he is called in a special respect the seruant of God Dauid and other Princes seruing God in the chiefe place of the common wealth in handling the scepter of gouernment are called Gods seruants Magistrates seeking by setting foorth Gods glory and true religion by geuing precepts and making lawes for the aduancement of godlines and vertue are called the seruants of God in that speciall seruice as Augustine Epist 50. to Boniface the Earle at large sheweth So the Apostles and Ministers of Gods word specially called to the ministerie of the word and sacraments are called in respect of that speciall seruice specially the seruants of God and of Christ as Saint Paul in sundrie his Epistles Saint Peter and this Apostle of himselfe speaketh calling themselues the seruants of the Lord. Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ and to licke dust vnder the feet of his Church as the Prophet speaketh which is that earthly Princes should not feare to set out the gospel Psal 72. and geue all their strength to the enlarging of Christ his kingdome though it bee with hazard of their crownes Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God as their hiest honour to be ministring spirites to Christ and to be subiect vnto him How many times doeth Abraham Isaac Iacob Moses Iosua Dauid Ezechiah and all the zealous kinges of Iuda entitle themselues the seruants of God How often doeth God shew foorth his great loue fauour and goodnes to Israel yea and many other vnder this name that they are his seruants Who euer of the Princes of the earth but Pharao and Senacherib and the like exalted themselues against him in this wise Who is the Lorde that I should heare his voice I know not the Lord neither vvill I let the people goe Exod. 5. Exod. 5. If thou vvert as mightie as Dauid the King and Prophet yet this is thy greatest honour vvith him to say Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaid Psal 116. If thou excellest al kings in vvisdome riches honor as Salomon did yet this is thy Psal 116. glory to reioyce in the seruice of Iesus Christ If thou vvert vviser then Daniel more righteous then Noah more perfect then the Prophets this is thy glory the seruice of Christ If vve vvere Princes on earth Prelats in the Church Angels in heauen yet this is the height of all glory to reioyce in the seruice of Christ Who are vve and vvhat are our fathers houses vvho can imagine and frame vnto our selues greater glory then to bee seruantes vnto Christ This the Apostles did not vvho alvvais held it their greatest glory to be indeed the seruants of Christ 1 Now this name of seruant must teache vs humilitie that we submitte our selues to Christ whose seruants we are and for his sake and by his example to serue one another wherunto he exhorteth You know that the Lords of the Gentiles haue rule ouer them and they that are Matt. 20. exercise authoritie vpon them But it shall not be so among you but who so will be great among you let him be your seruant and who so wil be chiefe among you let him be your minister euen as the sonne of man came not to be ministred vnto but to minister and to geue himselfe John 13. for a raunsome for many Whereunto his example in washing his Disciples feet serueth Whereupon he concludeth You call me master and Lord and ye say well for so I am if I then your Lord and master haue washed your feete ye ought also to wash one anothers feet For I haue geuen you an example that ye should doe euen as I haue done vnto you Verely verely I say vnto you the seruant is not greater then the master neither the Ambassador greater then hee that sent him So by their calling vnto his seruice hee by his example teacheth them humilitie both to serue him and to serue one another also The holy Apostle teaching the Saints that their freedome and liberty Gal. 5. consisteth in mutuall seruing one another in the humilitie of their hearts thereunto exhorteth Brethren you haue been called vnto libertie onely vse not your libertie as an occasion to the flesh but by loue serue one another Elsewhere about to entreate of the particular dueties of Ephes 5. speciall persons as a sentence generall he premiseth this Submitte your selues one to another in the feare of God Vnto whom Saint Peter subscribeth Submitte your selues 1. Pet. 5 one to another deck your selues inwardly in lowlines of minde for God resisteth the proud and geueth grace to the humble Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth and to serue one another in the feare of God Let disdainfull contempt let ambitious honour let insolent pride let peeuish arrogancie be abandoned abolished frō the harts of the Saints who are therfore seruants to serue God his sonne Iesus Christ in all pure holy obediēce for his sake to serue one another in loue 2 By our seruitude we are furthermore taught what we owe vnto Christ Iesus our Lord and maister euen all Luke 1. seruice which is the ende of our redemption and cleansing by Christ from our sinnes Zacharie the father of Saint Iohn Baptist therefore saith wee are redeemed and deliuered
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
ground of men or by them planted vppon rotten rootes and stockes become fruitlesse and perish and neuer take roote but this away and die by little and little so if the worde of God be cast in the stonie ground of our hearts or planted vpon the rotten rootes of our carnall affections it neuer taketh roote but decayeth dieth and withereth VVherefore to the end it may bring forth fruit in vs in some thirtie in some sixtie in some an hundreth vve must endeuour to haue it first ingraffed in vs which in the regenerate is assuredly true whereof the Apostle here admonisheth Lay aside all filthinesse and superfluitie of maliciousnesse and receyue vvith meeekenesse the vvoorde ingraffed in you Novve why we should so do in the third place the 3. The reason reason is rendered because it is able to saue our soules The vvorde of God is the onely medicine for all our invvard maladies it is that souereigne salue vvhich saueth our soules it is the plaister to lay to the vvoundes of of our sinnes yea and hath in store a salue for euerie sore of the minde Seeing therefore it bringeth so great profite vvith it vvee ought vvith meekenesse to receyue it VVhich Saint Iames intimateth and shevveth vvhen he sayeth receyue vvith meekenesse the vvorde engraffed in you vvhich is able to saue your soules The vvord of God receyued by faith saueth our soules because it is the meane to bring vs to God and his sonne Iohn 17. Christ whom to know and beleeue is eternall life This worde assureth our heartes in the promises of mercie which we taking sure holde of are thereby spared Hereby doe we attaine vnto faith by which we doe liue the iust shall liue by faith and faith commeth by hearing and hearing by the worde of GOD. Beeing therefore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the meane and instrument whereby we apprehend Christ in whome onely there is life beeing the way whereby we come to true faith whereby our soules doe liue thererefore is it sayde to saue our soules To which purpose Saint Paul calleth it the worde of saluation Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes 13. 1. Tim. 4. and the power of GOD to saluation to euerie one that beleeueth This worde being the worde of reconciliation preached by the Minister receyued of the hearer is saluation to both Wherefore Paul exhorteth Timothie to take heede to himselfe and to learning and therein to continue because in so doing he should saue both himselfe and those that heare him This vertue and power of the worde in another place expressing he affirmeth that it pleased God by the foolishnesse of 1. Cor. 1. preaching to saue those that beleeue In which he labouring became all things to all men that by all meanes he might saue some through his preaching Notvvithstanding this force is not in the bare and outvvard hearing of the vvord but in beleeuing the vvord preached to vs and heard of vs othervvise it profiteth nothing For as the vvorde profited not the Ievves because it vvas not mixed vvith faith in those that heard Heb. 4. it so neither profiteth it vs or any other to saluation vnlesse it be ioyned vvith beleefe vvherefore that it may saue our soules it must be receyued vvith faith of all the Saints of God This vvorde healeth the vvounded heart and conscience this is vvine to scoure and oile to supple our festring Luke 1â— sores herein is there remedie against euery sinne least through the heauinesse of the burthen we should fall into desperation Against presumption it terrifieth vs against distrust it comforteth vs in ignorance it teacheth vs in errour it informeth vs in falshoode it correcteth vs in manners it instructeth vs in wandering pathes it directeth vs in daungerous waies it guideth vs being a lanterne vnto our feet and a light vnto our paths that we perish not a present remedie for euerie sickenesse Psal 119. of the minde an approued helpe at all assayes and needes a soueraigne salue for euerie sore of heart and therefore rightly and worthily said by Jamer to be able to saue the soule If then this word be of power able to saue the soule if all filthinesse layd apart and superfluitie of maliciousnesse remoued it be receyued with meekenesse then the contempt hereof is pernicious daungerous and damnable For if the Israelites escaped not when they refused to heare Moises which by Gods commaundement spoke vnto them on earth how much lesse shall men vnder the Heb. 12. Gospel escape if they turne from him which by his ministers speaketh from heauen vnto them Now this word is not contemned onely by open rebellion and resistance thereunto as by the Iewes by Turkes persecuting tyrants Romish prelates and their adherents but also when in worde it is professed but in conuersation of life it is not expressed a thing most heinous and horrible in the sight of God of which contempt most professours are now guiltie Hereby then let them be admonished and so effectually reclaymed And this is the first admonition of the Apostle wherefore lay aside all filthinesse and superfluitie of maliciousnesse and receiue with meekenesse the worde that is graffed in you which is able to saue your soules Some men too much giuen to please themselues in 2 Admonition their foolish imaginations conceits hereupon thinke it enough to heare the worde of God albeit they doe not thereafter Which fond perswasion to roote out of mens mindes the Apostle setteth downe this second admonition wherein is shewed that it becommeth all the Saints of God so to heare the word preached as that they frame their liues thereafter and liue according as therein they are taught from God that their conuersation be answerable to their profession and their deedes correspondent to the doctrine wherein they are informed In which admonition two things come to be considered 1 What it is that they are admonished of namely to be doers of the word not herers onely 2 The reasons why they should so do which are two as in the discourse shall be euidently apparant 1 The admonition be ye doers of the worde not hearers onely S. Iames hauing not in vaine learned in the Mat. 13. parable of Christ that the seede beeing cast into the foure seuerall groundes yet fructifieth but in one onely and seeing by dayly experience that many men make shevve of religion but yet liue carelesse in their conuersation who turning the eares of their bodies to the worde and in their mouthes professing themselues to knowe GOD yet in their deedes denie him Titus 1. beeing abhominable disobedient and to euerie good worke reprobate and in shewe make profession but in life are nothing answerable thereunto in this place inueighing against that hypocrisie of men condemning that outwarde hearing as vnprofitable to themselues and odious vnto God sheweth most notably what maner hearers the Gospell requireth euen such as
God diuerse wayes 1 In How are men subiect to God 1 obediently and reuerently yeelding themselues to his worde and will in hearing what he commaundeth and carefully perfourming what hee inioyneth For as the sonne is subiect to his father and the seruant submitteth himselfe to his maister then when the sonne heareth and obeyeth the will of his father and the seruant of his maister euen so the Saints of God are subiect to God and submit themselues to him when they obey the will and comaundement of God which thing vndone wee submit not our selues to him but rebell against him VVherefore as all the Prephets so Isai chiefly in Isai 1. Ezech. 20. 8. the person of God calleth Israel the people of GOD rebelles agaynst him in that they neglected his commaundements Almightie God in like manner measureth our submission Mal. 2. by our obedience confessing that wee haue cast off his Lordly and fatherly yoke where wee denie him honourable obedience as vnto a father and fearefull reuerence as to a maister All the Prophets our Sauiour Christ Steuen the martyr the blessed Apostles haue condemned the Israelites and Iewes as a rebellious people in that they woulde not obey his worde and therein chiefly shewe their submission Nowe the will of God what is it but our sanctification that we shoulde abstaine â— Thes 4. from fornication that euerie one might knowe howe to possesse his vessell in holinesse and honour And wherein is our obedience to him shewed Is it not in the puritie of our life As obedient children sayeth Peter fashion not your selues vnto the former lustes of your ignoraunce but as he that hath called you is holy â— Pet. 1. so bee ye holy in all conuersation because it is written be ye holy for I am holy If then our submission to God shewe it selfe in the obedience to his will and worde then neither idolatours neither cursed couetous persons neither filthie fornicatours neither pestilent vsurers neither blasphemous swearers neither bitter backebiters neither cruell extorcioners neither violent oppressours neither proude Peacockes neither bloudie murtherers neither shamefull lyers neither beastly drunkards neither deceitfull dealers neither any such like of the rabblement and route of the wicked submit themselues to God but rather therein rebell against him 2 As by obeying his will men submit themselues vnto God so by yeelding themselues to Gods pleasure to doe with them after his will men submit themselues vnto him Thus the three children yeeldinng themselues to the pleasure of God either to deliuer them or not to deliuer them from the fierie fornace submitted themselues Daniel 3. to him Dauid the king of Israel submitted himselfe to God in like manner when hee sayeth If I haue 2. King 15. founde fauour in the eyes of the Lorde he will bring me againe into the Citie and shewe me the Arke and Tabernacle thereof But if he say I haue no delight in thee beholde here I am let him doe with me as seemeth good in his eyes Our Sauiour Christ was subiect and submitted him selfe to God when he yeelded himselfe applyable to the Mat. 26. 1. Pet. 4. 1 pleasure of his father concerning the drinking of the bitter cuppe of his passion Father take from me this cuppe if it bee possible but if this cuppe can not passe away but I must drinke thereof thy will bee done So when in all our temporall estate for honour orignominie on earth when for health or sickenesse when for children or for other things whatsoeuer wee yeelde our selues wholy and obediently vnto God when we freely and voluntarily abide his pleasure therein when without grudging or groyning muttering or murmuring Matt. 6. wee can pray as our Sauiour teacheth Thy will be done in earth as it is in heauen when wee prescribe not to God eyther time or place or manner or meane or measure in any thing but subscribe wholly and in all things vnto him then submitte wee our selues vnto GOD but if wee otherwise doe then submitte wee not our selues to God but rebell against him 3 Neyther thus onely submit men themselues vn-God but also when they beare with pacience the crosse which the Lorde layeth vpon them then submitte men themselues to God Thus the holy Prophets afflicted of the princes and people thus our Sauiour Christ reuyled slaundered falsely accused cruelly executed by the Iewes thus holy Iob spoyled of the Ismaelites or Sabeans robbed of the Caldeans tempted of Satan vprayded of his wife condemned of his friendes the Apostles suffering manifolde iniuries of the aduersaries of the gospell Finally the holy martyrs and all Gods Saints suffering with pacience manifolde afflictions and bearing willingly the crosse imposed and layde vppon them thereby submitted themselues vnto God VVhereunto the Apostle here exhorteth Submit your selues vnto god which is the thing which the Apostle commaundeth and the first thing in the first point of our duetie obserued 2 The next thing in this first part of duetie is the contrarie wee must submit our selues to God but we must resist the diuell which thing the holy Apostle Saint Peter in like manner commendeth vnto vs bee sober 1. Pet. 5. and watch for your aduersarie the diuell like a roaring lion goeth about seeking whome hee may deuoure whom resist steadfast in the fayth To this purpose not altogether impartinently serueth that of Saint Paul bee angrie and sinne not let not the Sunne go downe vpon Ephe. 4. your wrath neither giue place to the diuell VVhich thing had Euah our great grandmother learned which lesson had shee concâ—yued to haue resisted and withstoode the subtile sâ—eights of Satan the diuell who egged her to disobedience to God and drewe from her submission to him shee had not tasted of the forbidden fruite Gen. 3. whereby she plunged herselfe and all her posteritie into perdition Had the Israelites learned to haue resisted the diuell when by the beautie of the daughters of Moab he Num. 25. tempted them they had not burnt in lust neither committed fornication with them where by the wrath of god was prouoked and they therefore destroyed Had the men of the first world rmembred to haue resisted Satan when with carnall pleasure they were tempted they had not Gene. 6. 7. caused the doores and windowes of heauen to open and poure downe water vpon them whereby they and all the worlde was drowned Had the Sodomites beene hereof Gene. 19. mindfull as no doubt they were taught by Lot the preacher of righteousnesse when they burnt in vnnaturall lust one with the other they had not so sore offended as thereby to call fire and brimstone from heauen by which they perished Had Absalon remembred to haue resisted Satan when by ambition he pricked him on to rebell agaynst 2. Kin. 15. 16. his owne father Dauid the Lordes annoynted he had not endeuoured to haue thrust him from his royall seate of honour neither had he taken sworde in hande against
it his comming vnto them because by the giftes and graces thereof hee draweth neare vnto Mat. 28. â—0 the Saintes I will not leaue you comfortlesse but I will come vnto you not by bodily presence before the iudgement but by the graces of his spirite whereby he draweth neare dayly to his Church Thus hee drewe neare vnto the Apostles when in the day of Pentecost Acts 2. hee sent his Spirite in visible manner and fourme vnto them 4 God draweth neare to men by powring out his temporall benefites vppon them health wealth honour and sending them deliueraunce out of their trouble Thus he drewe neare to Israell whereof Moises speaketh What nation is so great whome the gods come Deut 4. Phil. 4. 5. Psal 69. 18 s Psal 119. 151 34. 13. 46. 1. so neare vnto them as the Lorde our God is neare vs in all that we call vnto him for Thus he drew neare to Moises Israel Dauid Hezekiah and the like 5 God draweth neare vnto man in offering his mercie shewing his fauour assisting with his helpe multiplying his louing kindnesse vnto them 6 God finally draweth neare vnto vs in a spirituall vnion with man through the incarnation of Iesus Christ whereby God is vnited vnto vs and wee to him in the vnion of the two natures in the person of Iesus Christ by which meane God dwelleth among vs and is Iohn 1. 1. Tim. 3. made manifest in the flesh as Saint Iohn and Saint Paul speake And therefore Christ Emmanuel Where then the Apostle sayth drawe neare to God and he will drawe neare to you he speaketh chiefly of Mat. 1. drawing neare by his grace fauour mercie who enlargeth his louing kindnesse towards all those which with reuerence and feare draw neare vnto him 3 These things thus set downe in the last place we are taught howe wee should drawe neare to God which the Apostle expresseth in these wordes Clense your Howe man draweth neere to God handes you sinners and pourge your heartes you double minded Which woordes howsoeuer they may seeme to others a newe or another exhortation yet to me they seeme orderly to follovv as the manner how we should drawe neare vnto God namely in puritie and sincerenesse of life To enlarge this circumstance a little we may consider that as God by many wayes draweth neare vnto vs so we by no lesse draw neare vnto him 1 Men draw neare to God by outward profession though it be not alwayes in sinceritie of heart thus did the people of Israel in outwarde profession and with their mouthes drawe neare to God which as a token Isai 29. 58. 2. 3. of hypocrisie is condemned God therefore speaking there-against sayeth This people commeth neare vnto mee with their mouth and honour mee with their lippes but their hearts haue they remooued farre from mee Against which Jeremie breaketh out thou hast Iere. 12. planted them and they haue taken roote they growe and bring foorth fruite thou art neare in their mouth and farre from their reynes Thus inueyed hee against such as in mouth professed God but denyed him in heart which hee meaneth by reynes This is that hypocrysie worthily condemned by Paul in wordes they Tit. 1. professe they knowe God but haue denied him in deed beeing abhominable disobedient and to euerie good worke reprobate Thus men in the outward profession of the Gospell though sometimes it bee in hypocrisie are said to draw neare to God as now most men doe 2 Men also drawe neare to God by fayth in Iesus Christ whereby they haue enteraunce vnto God Of which kinde the holy Apostle Saint Paul speaketh being iustified by faith wee haue peace with God through Rom. 5. our Lorde Iesus Christ by whome we haue also accesse through faith vnto this grace wherein we stande Which grace is to be reconciled vnto GOD and knitte in a Ephes 2. moste holie league of heauenly and spirituall fellovvship vvith him This in another place is also mencioned vvhere to the Church of Ephesus he auoucheth that by faith both Ievve and Gentile haue accesse and entraunce to the father by one Spirite A little after in like manner sayeth Saint Paul by our Lorde Iesus Christ haue vvee boldnesse and entraunce vvith confidence by faith in him Ephes 3. By fayth in the mediation of Christ vve come boldly Heb. 4. vnto god vvhereunto the Authour to the Hebrues exhorteth VVe haue not an high priest vvhich cannot bee touched vvith the feeling of our infirmities but vvas in all things tempted in like sort yet vvithout sinne Let vs therefore go boldely vnto throne of grace that Heb. 10. vvee may receyue mercie and finde grace to helpe in time of neede In another place the same authour speaking of this drawing neare to God writeth and exhorteth in this wise Seeing we haue an high Priest which is ouer the house of God let vs drawe neare with a true heart in assuraunce of faith sptinckled in our hearts from an euill conscience and washed in our bodies with pure water Let vs sayeth he draw neare with a true heart in assurance of faith Finally shewing the verie high way which leadeth vnto God and whereby wee draw neare and come vnto him hee maketh that to bee faith whereby the holy fathers haue approched and drawne neare vnto him whereof hee thus concludeth withour fayth it is impossible to please God For hee which commeth to Heb. 11. God must beleeue that he is and that he is a rewarder of them that seeke him VVherefore as through infidelitie we were estraunged from God so by faith are wee reconciled vnto him and knit into a misticall coniunction with God whereby we drawe neare vnto him To trust therefore perfectly in the grace of God by Iesus Christ assuredly to beleeue the promises of God made vnto vs in his beloued to repose all our hope of happinesse vpon God through the mediation and merits of Christ crucified to looke for eternall saluation from God by fayth in the onely passion of our blessed Sauiour and so in our consciences to haue peace with God and bee reconciled vnto him is another and second way whereby we drawe neare vnto God 3 Men drawe neare to God also by prayer wherby we ascend as it were to heauen and approch neare to the presence of God which is as it were a paire of wings to carie vs to him whereby as by a key saith Saint Augustine 226. Serm. de tempo Ecclus. 35. 15 the doore of heauen is opened and our praier ascendeth to him the mercie of God descendeth to vs. Thus the Patriarchs had their passage and entraunce to God Thus the Prophet Moises in the departing out of Aegypt and in the encountering in battle with the Amalakites drew neare to God Thus Iosua drew neare to him when Exo. 14. 17 by his praier the Sunne stoode still for the space of two Acts 12. dayes vntill his enimies were
dovvne and abasing our selues before God vvorke our glory and our lifting vp by him it is reason sufficient thereunto to moue vs cast dovvne your selues before God and he vvill lift you vp Novv God exalteth and lifteth vp such as cast dovvne How God lifteth the lowly themselues before his diuine maiestie diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld in so much as come life come death come sword come famine come plague come persecution come peril come nakednes come prosperitie come aduersitie come sicknes come health come wealth come woe these are lifted vp in heart with comfort from God So they which caste downe themselues haue the Spirite of God in all distresse to comfort them and so are they exalted by God 2 God also lifteth vp those who cast downe themselues and humble themselues before him by sending theÌ„ deliuerance and riddance from their troubles wherewith Gen. 41. they were afflicted So Ioseph submitting himselfe and casting downe himselfe in all Christian duetifulnes to God was therefore lifted vp by God and deliuered God speaking Esah 17. by his Prophet of the deliuerance of the Church and Saints which cast downe themselues in dutifull maner and were also low and contemned in the world affirmeth that as he would bring downe the high tree the proude so would he by deliuerance exalt and lift vp his seruant the low tree and the tree cast down in the world The Prophet Dauid entreating of the lifting vp of the Psal 149. Saints by deliuerance from their trouble sayeth The Lord hath pleasure in his people he will make the meeke glorious by deliuerance Thus lift he vp Jacob who in Gen. 3. 32. the humilitie of his minde cast downe himselfe before God when he kept him from the iniuries of Laban and from the crueltie of Esau his brother Thus did God lift vp Dauid whome he deliuered out of infinite troubles Thus did God lift vp Hezechiah when hee deliuered him from Sennacherib the king of Assiriah Thus lift he vp many of his deare Saints when hee rid them from their miseries and afflictions whereunto they were subiect Thus he lifteth vs vp dayly nowe deliuering vs from troubles at home now from troubles abroade now from troubles by sea and nowe by land nowe by straungers now by our domesticall and houshold people nowe by professed enemies nowe by counterfeit friends intended Hereof haue we examples innumerable hereof haue we experience in other in our selues thus God Almightie lifteth them vp by deliuerance from their troubles who humble and cast downe themselues before him Whereof neuer people nor nation hath had greater experience and An. 158â— triall then we of England nowe presently haue whome the Lorde hath deliuered by his owne hand from immenent daunger and present perill of the proude Spaniards who with determinate purpose and full resolution to haue inuaded our Countrie and subdued our Nation came with bloudie mindes prepared tortures with a mightie nauie with long preparation with helpe of manieprinces but the Lorde hath deliuered this humble and despised land and hath lodged their shippes in the bottome of the sea and sent their dead carkesses partly into this land partly into Scotland partly into Ireland partly into other Countreys to proclaime what accesse their diuelish and desperate attempte hath had 3 Neither thus onely but God aduaunceth them vp to great honour who in the humilitie of their heart humbled themselues before him When Dauid humbled himselfe before the Lorde and counted himselfe vnworthie 1. Kings 18. of that honour to be the kinges sonne in lawe the Lord not onely aduaunced him thereunto but made him to reigne and rule in the steade of Saul the wicked king of Israel When Moses was appointed by God to doe a Exod. 3. message to Pharaoh he in humilitie refusing it was therefore exalted to bee the prince and captaine of his people Daniel humble in minde and cast downe before the Lord Daniel 1. 2. 3. was by him exalted to great glorie euen to be the chiefe and ouerseer of all the princes of the prouinces of Babylon Psal 113. 1. Kings 2. And thus we see it true both that Dauid and also Anna the mother of Samuel song that the Lord raiseth vp the poore and meeke out of the dung-hill to set him among his princes and to inherite the seate of glorie 4 Finally God lifteth vp those which prostrate and cast downe themselues before him by exalting them in the ende to the glorious kingdome of his sonne euen to the eternall kingdome of heauen Which our Sauiour Christ promiseth to such as are truely humble Blessed Matt. 5. saith he are they which are humble in spirite for theirs is the kingdome of heauen To this kingdome they are in due time exalted who prostrate and cast downe themselues before God And as Christ humbling himselfe before God was therefore highly exalted by him farre aboue Philip. 2. Ephes 1. all principalities and powers and euerie name that is named not in earth onely but in heauen also euen so doth our most gracious God highly exalt and lift vp such as in meekenesse of their hearts in humilitie of their spirites in lowlinesse of their mindes cast downe themselues before him These in fine he crowned with eternall glorie and immortalitie these hee raiseth vp together maketh theÌ„ to reigne with Christ in heauenly places to these he promiseth his eternal kingdome of gorie there to rule reigne with the Saints for euer according to the doctrine of the Apostle cast downe your selues before God and he will lift you vp Now the Lord for his mercie giue vs this grace that we may in all things humble our selues and prostrate our selues before him and be by him exalted And the God of peace which brought againe from the dead our Lorde Iesus Christ the greate shepheard of the sheepe by the bloud of the euerlasting couenaunt make vs perfect in all good workes to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom bee praise for euer and euer Amen Iames Chap. 4. verses 11. 12. Sermon 21. verse 11. Speake not euill one of another brethren he that speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art not an obseruer of the law but a Iudge 12 There is one lawe giuer which is able to saue and to destroy who art thou that iudgest another man â— part THese wordes and the rest to the end containe the fourth and laste parte of this Chapter which is touching the remoouing of two euils and mischiefes which grow of pride Whereof the one is reproch and speaking euill of our brethren the other is the vaine confidence of men whereby they rashly determine long â—wo euils
horrible sinnes For albeit there bee no sinne so little or small in the opinion or estimation of man but that it commeth before the Lorde and entreth into his eares whose eares heare and whose eyes see all the workes of men neither is their anie sinne kept from his knowledge yet to note the horrour and haynousnesse of some sinnes aboue others the holie Ghost in the sacred Scripture sayeth of such that they crie vnto the Lorde VVherefore Moises to shewe the great and grieuous sinne of Cain in murthering his louing and naturall Gene. 4. brother bringeth in GOD speaking thereof to him Cain what hast thou done the voyce of thy brothers bloud crieth vnto mee from the ground When the filthie Sodomites had stained themselues with vnnaturall lust with foule fornication and all shamefull vncleannesse Gene. 18. of the flesh impietie and vngodlinesse the crie of their iniquitie was great in the Lordes eares and their sinne exceeding grieuous in his sight To shewe the barbarous crueltie of the people of Aegypt and their extreeme exactions wherewith they ouercharged Exod. 3. Isai 5. 9. 1. Kings 9. 16 Iob. 34. 28. and pressed to grounde the Israelites the Prophet thereof speaking bringeth in God thus conferring with him there-about in Horeb I haue seene I haue seene the oppression of my people which are in Aegypt and haue heard their crie because of their taske-maisters To like purpose our Apostle setting foorth the great iniquitie and iniurie done to the poore labourers in the detaining and keeping backe of their wages by the rich men of the world affirmeth that the same crieth vnto God and that the crie thereof is gone vp to the eares of the Lord of hostes Wherehence we are taught and may well learne that albeit men themselues by vs oppressed doe not alwayes powre out the bitternesse of their hearts neither alwayes ring in the eares of the Lorde agaynst them by whome they are oppressed yet the verie iniquities and sinnes of the wicked themselues crie out day and night in the eares of the Lorde against them for vengeance Thus Gene. 4. murther though kept for a season from the knowledge of men thus adulterie fornication and fleshly vncleannesse Ecclus. 23. though it be done in secrete that no eye doeth see it thus oppression and extortion though all men almoste practise it thus pride though the whole lande Isay 3 flyeth after it thus vsurie briberie and all manner couetousnesse thus peruerting of righteous iudgement and all manner wrongfulnesse and iniurie thus lying swearing blasphemie and slaunder thus all iniquitie and vnrighteousnesse of men whereby the lande Sophonie 3. Osea 4. is altogether polluted and bloud thereby toucheth bloud cryeth in the eares of the Lorde of hostes who beeing a righteous iudge and that GOD onely to Deut. 32. Psal 94. whom repaying vengeance belongeth will reward it accordingly And assuredly as all sinnes at all times haue cried out for vengeance from the Lorde who hath heard them and in iust measure punished them so the haynous and horrible sinnes of our age crye out in like manner for vengeaunce our shamelesse adulteries whereof our countrie is full our cruell hatred whereby we murther one another in our heartes our intollerable pride in flaunting ruffes in coloured starchings in newe cuts and iagges in periwigges and french frilles in the deuill and all which our vanitie and the iniquitie of our times haue deuised our suttle and fraudulent dealings our voluntarie bankerouting our great oppression and extortion whereby the faces of the poore are pitifully grinded our vsurie which hath succeeded and gotte in the place of noble marchaundizing whereby we eate vp one another our manifolde open and secrete publike and priuate offences daily and hourely in moste wicked manner committed crie out in the eares of the Lorde of hostes and vnlesse wee seeke speedy redresse through vnfained repentaunce vnto GOD vvee shall feele the smarte and griefe thereof subiect to the like destruction here mentioned by the Apostle sith wee are guiltie of the like or the same iniquities against which it is iustly denounced Here God is called the Lord of hostes which attribute God the Lorde of hostes or addition is oftentimes and in sundrie places giuen vnto him because he hath all his creatures alwaies readie as an innumerable and infinite hoste to fight at his pleasure and becke against the wicked for the maintenaunce of his glory and defence of his seruauntes Which thing Sirach notably expresseth there are saith he spirites created for vengeaunce which in their rigour Ecclus. 39. lay on sure strokes in the time of destruction they shevve forth their power and accomplish the wrath of him that made them fire and hayle and famine and death these are created for vengeaunce the teeth of wild beastes the scorpions and the serpentes and the sworde execute vengeaunce for the destruction of the wicked They shal be gladde to do his commaundement and when neede is they shal be readie vpon earth and when their houre is come they shall not ouer passe the commaundement The droppes of raine from heauen were his hoste to fight against and destroy the men of the first world Fire Gen. 6 7. Gen. 19. from heauen was his hoste to fal downe and consume the Sodomites and them of Gomorrah The mightie hayle stones which fel vpō the soldeours of the kings which ioined battle with Iosua wherewith more perished then by the sword of the people the scrawling wormes the hopping Iosua 10. frogges the creeping lice and other like creatures were his hoste to fight against Pharao and his people Exod. 7. 8. 9. 10. 14. and the raging sea rose vp against him and ouerwhelmed him and his armie One people is his armie to punish another and euery one of his creatures serue at his Psal 105. 28. 29. 30. c. pleasure either to worke the deliuerance of his seruants or the destruction of his enemies and therefore is God often called the Lord of hostes The Seraphins in the prophete stood vp and cried one to another holy holy holy is the Isay 6. 1. 9. Lord of hostes the whole world is full of thy glorie Ieremie Ierem. 10. the prophete yeeldeth this attribute and name vnto him who cōparing the idols of the natiōs with the Lord saith the portion of Iacob is not like them for he is the maker of all things and Israel is the rodde of his inheritaunce the Lord of hostes is his name Nahum the prophet Nahum 2 describing the victories of the Caldeans against the Assyrians and the punishments by God brought by them vpon the same people crieth behold I come vnto thee saith the Lord of hostes and I will burne her charrets in the smoke and the sword shall destroy thy yong lions and I wil cut of thy spoyle from the earth and the voyce of thy messengers shall no more be heard In the prophecie of Malachie it is often
the Lord in the lawe said thou shalt not take Exod. 20. the name of the Lord thy god in vaine it is apparant that seeing in other places he permitted the Israelits to sweare therefore thereby he forbad not all swearing but vaine swearing false swearing loose and licencious dissolute and disordered swering For seeing that swering by the name of God is a part of that diuine seruice which is due vnto him as in holy Scripture is apparant Exo. 20. v. 7. c. 23. v. 13. Deut. 6. 13. v. cap. 10. ver 20. Isai 65. 16. Ierem. 4. 2. 5. 7. ver Isai 45. 23. c. 48. 1. Iere. 23. 7. 8. verses Psal 93. 11. v. Therefore woulde hee his people to take diligent heede and beware that they runne not into anie superstition irreligiousnesse or impietie by vaine and wicked swearing which euill to preuent and that the religion of an othe might be inuiolable therefore the Lorde in his lawe commaunded that they shoulde not take his name in vaine by rash vaine wicked and false swearing or anie other way whatsoeuer Our Sauiour Christ in the Gospell teacheth his that they should not sweare at all not forbidding such Matt. 5. othes as the law of God commendeth but correcting controlling the disorderednesse licenciousnes of swearing which in his time was crept into the manners and mouthes of men in whose time it was in custom to sweare by creatures by heauen earth Hierusalem the great Citie by the Temple thereof and such like as in the Gospell appeareth Which thing saith Saint Hillarie they did in reproch of God and to his dishonour who is then Hillar 4. vpon Matt. highly dishonoured when his religion or anie poynt thereof is applied vnto creatures This detestable wickednesse our Sauiour condemneth willing that his shoulde not sweare at all And worthily doth Christ altogether forbid that wickednesse and vanitie of swearing especially by creatures for it is plaine idolatrie in as much as men make those things their gods whereby they sweare S. Chrysostom writing vpon S. Matthew his gospell handling Homil. 12. operis imperf vpon Matth. the matter of swearing by creatures affirmeth truly that who so sweareth by heauen yearth or what thing else so euer he therein and therby maketh that his God whereby he svveareth and so euery one that svveareth by any thing else then by God thereby maketh himselfe an idolatour because he applieth the religion of an othe to a creature which is onely due vnto God the creatour and to no other S. Hierom expounding that place of Christ sweare not at all neyther by heauen c. subscribeth herevnto Vpon S. Matth. Men saith he swearing by angels heauen earth the elements worship carnall and corruptible creatures with diuine and holy worship Now to giue diuine worship to creatures is idolatrie therefore to sweare by any thing then by God is idolatrie Lactantius reprouing Lib. 3. de falsa sapientia c. 19. the vanitie of Socrates the philosopher whom the auncient heathen helde as the wisest among men among other things hee findeth great fault with him for that hee swore by a dog and a goose reputing him for madde in hauing a most filthy creature as a dog is for his GOD thereby intimating that what creature so euer it be albeit most vile and contemptible yet vve make it our God by swearing by it as Socrates did a dogge and a goose whereby he swore vsually If then thus to sweare be a thing so wicked as our Sauiour rightwell considered then no doubte our Sauiour had iust cause to forbid swearing altogether yet not meaning all in generall but all vaine idolatrous and vvicked svvearing vvhereunto that time vvas giuen Saint Iames likewise not forbidding or condemning all svvearing but that svvearing which grew of their impatiencie vnder the crosse the disorderednes of othes which was crept into their liues and manners giueth this exhortation to the Saints But aboue all things my brethren svveare not neyther by heauen neyther by earth neyther by any other othe condemning their vaine othes their othes by creatures their needlesse othes in their priuate communication and so in all things agreeth with our Sauiour Christ who to his disciples saith I say vnto Mat. 5. you sweare not at all If S. Iames and our Sauiour Christ also forbad men to sweare by heauen earth or any such creature or other whatsoeuer wil that rash othes proceed not out of our mouthes shall we then thinke it lawfull in vaine vpon euery occasion rashly to sweare by him that sitteth vpon the Cherubins which walketh vpō the wings of the wind and rideth vpon the heauens as an horse shall wee not sweare by the earth shall we thinke it lawfull to sweare by the most pretious price of our redēption paide by the only death bloud shedding of Iesus Christ shall we not sweare nether by heauen nor by earth nor any other oth shal we think it lawful to sweare by the creatour of heauen earth shall we thinke it lawfull to pearce the sides wound the hart slay the soule teare rent the body of Iesus Christ by vaine swearing All vaine othes therfore all swearing by any creature al swering in any maner otherwise then the expresse word of God alloweth is cōdēned The vanitie of our times in this behalf is vtterly reproued whose detestable othes are by this light by the holy sacrament by Gods wounds by Gods hart by the bloud of Christ by Gods side by the passion of Christ by his death by heauen by the Lord a thousand more which a man is afraide for very horror to name This vtterly condemneth our most disordered dissolute manner of swearing in euery childes mouth most rife and readie this conuinceth the licentiousnes of our age whose common speach and cōmunication is intermingled interlaced with manifold othes horrible blasphemy this altogether reproueth our false filthy othes in our shoppes ware houses in barganings and occupyings this condemneth the ruffenly svvearing of men destitute of knowledge voide of all feare of God who glory in their blasphemie and encourage themselues in their vvickednesse who haue their pleasure and felicitie in their disordered and dissolute swearinges in rapping out othe after othe to the great dishonour of God and his sonne Iesus Christ 2. The Apostle then reprouing the vaine rashe and wicked swearing of men teacheth how the faulte may be corrected what remedy against the euil is best to be vsed Therefore saith he sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay that is vse in all things which are to be affirmed a plaine affirmation in things to be denied a flatte negation and deniall If a thing be so or so say so it is if it be not so then say it is not so This is to let our yea be yea and our nay nay The like correction of
and horrible is the sinne both before God and man And shall we think it our lawfull excuse we haue got a custome of swearing we cannot leaue it therefore we are to be excused Things therefore that are receiued by custome being euil are so much the worse how much more customable and ought with so much greater care to be corrected how much more wee are therewithall inured 3 Neither can example of the multitude helpe vs we doe but as all other men doe we see such men such women sweare as deepely as we doe This excuseth not the fact this deliuereth not from punishment The more men sinned in the sinnes of the first world the more was Gen. 6. 7. Gods wrath kindled and the heauier condemnation fell vpon them The more vniuersall and common the sinnes of Sodom were the lowder they cried to GOD for vengeance Gen. 19. The more the Israelites were defiled with fornication with the daughters of Moab the more therfore by the hand of God pearished The more the Prophetes of Numb 25. Baal were the more horrible was their idolatrie The 3. Kings 18. Ierem. 44. more resisted the word of the Lord by the handes of Ieremie the greater was the rebellion The more rose vp against Steuen the Martyr the greater was their contempte and wickednes The Apostles of Christ Peter Paul and Iude do not diminish the sinne but increase the wickednes of the seducers Acts 7. of men by their multitude Let not the multitude of wicked persons let not the vaine example of vile sinners drawe vs vnto this transgression but laying apart all excuse for the vanitie and wickednes of out othes let vs incontinently leaue them least we running on in our horrible and blasphemous swearing procure the heauy hand of God against vs in this life by sundrie plagues to punish vs and in the life to come to cast bodie and soul into that bottomlesse pitte of perdition and finall condemnation there for our vaine swearing to be punished for euer From which torments hee deliuer vs who was wounded for our transgressions and broken for our iniquities chastised and punished for our sinnes and through whose onely stripes we are healed euen Iesus Christ our blessed Sauiour To whom with the Father and the holy Ghost be all praise dominion power and maiestie now and for euer more Amen Iames Chapter 5. verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you let him pray Is any mery let him sing psalmes 14 Is any sick among you let him call for the elders of the church and let them pray for him and annoint him with oyle in the name of the Lord. 15 And the prayer of the faithfull shal saue the sicke and the Lord shall rayse him vp and if hee hath committed sinnes they shal be forgeuen him 16 Acknowledge your faults one to another praie one for another that you may be healed for the praier of a righteous mā auaileth much if it be feruent 17 Elias was a man subiect to like passions as we are and he prayed earnestly that it might not raine and it rained not on the earth for three yeares and six moneths 18 And againe he prayed and the heauens gaue raine the earth brought forth her fruite 4. parte of this chapter IN these wordes and the rest to the ende of the Chapter the fourth and laste parte of this Chapter is conteyned namely touching our behauiour both in our owne infirmities and in the infirmities of others what is best therein to bee done In which place two things may be obserued First what is the best remedie against outwarde and bodily afflictions and infirmities Secondly what is best to be done in the inwarde infirmities of our brethren and howe wee ought therein to behaue our selues These wordes concerne the first thing what is the best remedie agaynst bodily and outwarde infirmities or afflictions and how therein the Saintes should behaue themselues These words therefore shew how wee shoulde behaue our selues in bodily afflictiōs infirmities which thing the Apostle doth 1 Generally shewing what is the best remedie against all afflictions outwarde and bodily namely prayer which hath place both in sorrowe and in ioy 2 Particularly in sicknes what ought to be done what remedies to seeke after 1 The praiers of the elders with annointing with oyle in the name of the Lord. 2 Mutual confession with mutuall prayer Concerning then the remedie against bodily and Remedie against outwar◠afflictions in general outward molestations and infirmities the Apostle beginneth with the generall shewing what is the best remedie generally agaynst all afflictions of the bodie and outwarde euen prayer which hath place both in sorrowe and in mirth and ioy whereof thus sayeth the Apostle Is anie among you afflicted Let him pray Is any merrie let him sing Wherein we are taught what Christians should doe and howe to behaue themselues in all the chaunges and chaunces of this life whether they taste of the bitter cuppe of afflictions or else bee partakers of the pleasantnesse of prosperitie whether they bee in wo or whether they bee in wealth in both which states and conditions of our life our recourse must bee to God in affliction by petition in ioy and mirth by thankes giuing the other part of prayer So that praier is profitable and hath it place both in sorrowe and in ioy both in mourning and in mirth which thing Saint James to insinuate and signifie to vs sayth is any man among you afflicted Let him pray Is any merrie let him sing Thus in our afflictions must we pray for comfort and deliuerance in ioy and mirth must wee sing Psalmes of praise and thankesgiuing for his blessings and benefites vnto God Whereby the corruption and peruersnesse of our nature is corrected who in our afflictions cast downe the countenancethang downe the head grind the teeth and fome at the mouth in our posperitie and mirth are forgetfull of God the giuer of all goodnesse and graces are puft vp with pride and swell in our vaine confidence Deut. 8. Psal 10. c. 30. Iere. 31. Which our vanitie is here corrected and we taught in affliction to pray and in ioy to be thankefull And to come to these in particular is any man among you afflicted saith the Apostle let him pray Affliction in this place is not so much that destresse and trouble whereof the causes are apparant and manifest against which pacience frō the seuenth to the twelft ver was set downe as a remedie as that trouble whereof the causes are not knowen or apparaunt so manifestly as the former and yet wee afflicted whereunto the Apostle setteth downe prayer as the best remedie Is any among you afflicted let him pray Are wee pinched with pouertie are we distressed with famine are we pressed with miserie are we compassed about with anie calamitie then let vs pray that God will giue