which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
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
wee thinke that men are herehence forbidden to professe themselues teachers and maisters to informe others in humaine artes liberall sciences faculties belonging to this life No doubt wee may not so thinke for thus to professe is lawfull If we may not be many maisters shall wee suppose that the office of preaching and reprouing iudging and condemning out of the worde of God is forbidden No for it is a thing of all others most necessarie Without which men would runne on headlong into all sinne Saint Ambrose therefore saith he that sinneth so long as hee is Vpon the 5. chap. Ephe. not reproued seemeth to himselfe not to sinne and vices growe into maners and are receyued in stead of vertue The rebuking of sinne is a bridle and bit to restraine others from the like iniquitie Which when Saint Paul considered he willeth Timothie to rebuke such openly as openly offended that others thereby might feare S. Gregorie 1. Tim. 5. saith that when men sinne others knowing thereof they must also bee rebuked in the sight and knowledge Lib. 13. in Iob. cap. 4. of others least if the preacher holde his peace and be silent he thereby seeme to allowe of sinne and that growe into example which the tongue of the minister cutteth not off And as the offences of men giue incouragement to others when they are not reproued so being corrected and reproued others are restrained yea reprehensions out of the worde bring life as Salomon affirmeth corrections Pro. 6. for instruction are the way of life Wherfore cōmending the most excellēt vse of reprehension by the word of god he auoucheth that the instruction of a wise man is as Pro. 13. the well spring of life to turne away from the snares of death Seeing therefore common reprehension of the ministers of God is the bridle and stay from sinne and the way whereby we come to life and bringeth singular profite vnto men it is not to be thought that the Apostle here condemneth it which both the Prophets and the Apostles also haue oftentimes vsed Neither doth this place take away the names and titles of men the honour vnto men in place of honour and dignitie due See 1. Pet. 5. verse 3. Finally seeing we are forewarned not to bee manie maisters shall we thinke that priuate reprehension priuate exhortation priuate admonition is forbidden If it were so why would our Sauiour that one man shoulde Mat. 18. tell another of his fault priuatly for reconciliation VVhy doth Siracides exhort men to tell their neighbours their Ecclus. 19. offences that if they haue done them they doe them no more VVhy doeth God will that euerie man shoulde Leuit. 19. Heb. 3. Col. 1. friendly reproue his brother VVhy doth Saint Paul exhort vs to admonish one another and prouoke one another to vertue by instruction and exhortatien None then of these are here condemned but wee are admonished to surceasse from that maisterlike and proude finding fault with others when ambiciously wee vsurpe authoritie to iudge and condemne to censure and giue sentence of our brethren without charitie rigorously without pitie seuerely without due regard of common imbecilitie austerely VVhich thing in this place condemning Saint James giueth this exhortation My brethren be not manie maisters knowing that wee shall receiue the greater condemnation for in manie things we fall all And thus much concerning the first place God for his mercie sake graunt vs true humilitie of heart that we humbling our selues before the mercie seate of God may shewe like loue one towarde another that wee being not too rigorous towards other men may haue regard of our owne imbecillitie and weakenesse of nature that wee in true loue supporting one another may be are one anothers burden and so fulfill the lawe of Christ who died for our sinnes and rose againe for our righteousnesse to whome with the father and the holy Ghost be all praise dominion and maiestie nowe and for euermore Amen Iames Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2 If a man sinne not in woorde hee is a perfect man and able to bridle all the bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Beholde also the ships which though they be great are driuen of fierce windes yet are they turned about with a verie small rudder whither soeuer the gouernour will 5 Euen so the tongue is a little member also and boasteth great things beholde how great a matter a little fire kindeleth 6 And the tongue is fire euen a world of wickednesse so is the tongue set among our members c. To the thirteenth verse HErein from the seconde or latter part The second place part of the second verse to the ende of the twelft is the second part of this chapter contained which is touching the moderation and brideling of the tongue In the second part hereof are two things noted and set downe 1 The proposition or state of the place 2 part v. 2. that man which offendeth not ne falleth in his words is perfect and able to rule the whole bodie 2 The handling thereof which is double 1 From the profites of a brideled tongue set forth in two cōparisons or similituds whereof 1 Is of horses checked with the bridle 3. verse 2 Of shippes gouerned by the rudder verse 4. 2 From the euils of an euiltongue two wayes namely 1 Generally therefore it is called 1 A fire ver 5. 2 A world of wickednes ver 6. 2 Particularly by 3. effects namely 1 Hurt to the whole bodie 2. pa. v. 6 2 Vnbridelednes v. 7. 8 3 Reprochfulnes 9. 10. 11. 12. Hereof to come to the first member the proposition The proposition that man which falleth not in his tongue is a perfect mā and able to bridle the whole bodie it seemeth to haue a necessarie coherence and a fit dependance with the former wordes of the Apostle S. Iames hath saide that in many things wee fall all Seeing then there are so manie falles in the life of man men most easily of all things fal in their tongues and lippes then which to gouerne and keepe from falling there is nothing more difficult therefore after that he had affirmed that in many things wee all offende to giue a caueat against that mischiefe whereunto man is most subiect The falling in wordes Saint James teacheth in the seconde place that hee is a rare and most perfect man and able to bridle all the bodie which offendeth not in tongue Not that there is any which attaineth vnto this perfection but thereby is shewed howe truely it was saide before in manie things we offende all And most chiefly by that slipperie member of the tongue wherein who so sinneth not is perfect Whereby the Apostle insinuateth vnto vs that the Saintes and seruants of God whose chiefe care is not willingly to fall must
and affirmeth that in Africa it was receaued to the ende that men might thereby bee the more stirred vp to zeale to Gods worde feruencie and earnestnesse in praier al other laudable seruices to God And this was in such moderation as that the note carried not away nor lib. 2. retrac confounded the dittie neither the sound the sence of the thing Whereof Saint Augustine being afraide desired the vse of Athanasius in the Church of Alexandria who caused his Reader to stande and sing with so little inflection Lib. 10. confis 23. of the voice and so great moderation and modestie that it was more like the sounde of one pronouncing then singing and yet singing in that modest manner Such like singing therefore whether it bee in our priuate houses or whether it be in the face of the Congregation is commendable And this is the kinde of singing in our exercises to God whether they be priuate or publicke that may be iustified Saint Iames requireth in our priuate gratulations and thanksgeuing for benefites to almightie God that we should in this wise sing Is any merrie let him sing To sing therefore in the modestie and moderation of our affections in the manifolde ioyes and blessinges of this life in token of our thankefull hearts to GOD for the blessinges and benefits from him so plentifully receaued is here commended by the Apostle Is any man mery let him sing In the generall afflictions therefore of our life the best remedie is praier here by Saint Iames prescribed whereof there is vse both in sorow and in ioy in aduersitie and prosperitie according to the doctrine here deliuered Is any among you afflicted let him pray is any merry let him sing Thus are we here taught generally when we are either moued by affliction or merrie in minde by occasion of Gods blessings what to doe which is the first parte of this treatise 2 As men in their afflictions generally are here Remedie in particular affliction of Sickenes taught to commend their causes and cases to GOD by praier so in the next second place he teacheth vs what particularly in sicknes we should doe shewing to what remedie we must runne to what Physicion we must seeke to in our extremitie of sicknes a particular affliction wherof thus saith Saint Iames Is any sicke among you Let him sende for the Elders of the Church and let them praie for him c. The elders of the Church must be our chiefe Physicions Ecclus. 38 9. 10. 11. 12 their praiers vnto God for vs must be the first remedy we must seeke after in our sicknes according to the doctrine of the Apostle By Elders here are vnderstoode the graue godlie wise and discreete brethren they chiefly of the ministerie as most conuenient it shoulde be as vnto whom this excellent gift and power was geuen with other of the people as oftentimes iust occasion serued for them and so often both together as was most profitable such as were able in errour to instruct in griefe to comfort in sorowe to solace and in sicknes to aduise the patient To them not to sorcerers inchaunters witches wise-womē or wise men are we commanded by Saint James in our sicknes to flie To the Saints and Elders of the Church in the Apostles time was the gift of healing sicknes and bodilie infirmities geuen according as our Sauiour Christ had promised his Disciples whom sending foorth Christ encourageth them from the effect their preaching shoulde 〈◊〉 16. take and from the graces which shoulde be geuen them which beleeued through their preaching Goe ye into al the world and preach the Gospell to euery creature hee that shall beleeue and be baptized shal be saued but hee that will not beleeue shal be condemned And these tokens shall followe them which beleeue In my name they shall cast out deuils and shall speake with new tongues and they shall take away serpents and if they shall drinke any deadly thing it shall not hurte them they shall lay their hands on the sicke and they shall recouer This gift was therefore promised the faithfull and the brethren in the second sending foorth of the Apostles into the world Of which gift the Apostles in their first sending out were partakers Therefore Saint Marke thereof speaking saith They cast out many deuils and annointed many that Marke 6. Mat. 10. 8. were sicke and they were healed The Apostle S. Iames speaketh of this matter as it was in his time wherein the Saints and brethren had the gift of healing Saint Paul reckoning vp the gifts of the holy Ghost in his time poured out vpon the Church mentioneth there-among the gift of healing To one is geuen the word of wisdome to 1. Cor. 12. another is geuen the word of knowledge by the same spirite to another is geuen faith by the same spirite to another the gift of healing by the same spirite The signe of this gift of healing was annointing with oile in the name of the Lord therefore Saint Iames here exhorteth that the Elders of the Church be sent for that they pray that they annoint the sicke in the name of the Lord. Whilest then the gift of healing being but a tēporall gift to continue for a season was in the church so long the signe thereof which was annointing with oile continued the gift shortly after the apostles time ceasing the signe ceased also Notwithstanding our aduersaries the Papists by an apish and eluish imitation of the Apostles contrarie to their meaning retaine the signe the thing ceasing And albeit healing be taken from the Church yet doe they anoint still which also they make a Sacrament and call it extreame vnction which they minister to the sick not in signe of health and recouerie as the Apostles did but whē there is no hope of life in them then annointe they men and women as a goodly remedie and helpe against sinne satan death and damnation Whose erronious opinion hath no sure foundation no certaine ground no true establishment in the Scriptures And for those places which they vse and alleadge for the same they helpe no whit at all Where they alleadge out of Marke that the Apostles did annoint with oile and so healed it is true Let them therence reason Marke 6. and their reason is absurd The Apostles annointed such as were thereby healed therefore we will vse to annoint such as are readie to die What sequence or following is there in this reason The Apostles did it to such as recouered they doe it to none but such as they geue ouer to death and haue no hope of their life The Apostles did it in token of health they doe it as a sure aide against satan sinne death and damnation holding that who so in that extremitie is so annoynted shal be out of danger of Satan and death This continued but for a time and these men would haue it to remain as a sacrament for euer How
of the worde of God 18. 19. 20. 21. 22. 23. c. 2. Containeth onely two chiefe places 1 Respect of persons in religion and in profession of the gospel it to be remooued 1. 2. to 14. verse 2 Good works as testimonies and fruites of faith must be embraced and practised of the Saints 14. 15. c. to the end 3. Containeth 3. cōmon places 1 Not to vsurpe authoritie rashly to iudge or censure the brethren 1. ver and part of the 2. 2 To gouerne and moderate the tongue part of 2. ver 3. 4. 5. to 13. verse 3 Touching gentlenes and peaceable liuing wherunto cōtentions and enuie are opposed 13. 14. c. 4. Contayneth 4. general things 1 Contention condemned 1. 2. 3. 4. 5. 6. verses 2 Humilitie must be shewed toward God 7. 8. 9. 10. verses 3 Euill speach and slander forbidden 11. 12. 4 Vaine confidence and presumption condemned 13. 14. 15. c. to the ende 5. Containeth also 4. generall places 1 The condemning of prophane couetous and wicked rich men 1. 2. 3. 4. 5. 6. ver 2 The discourse of pacience wherunto he exhorteth 7. 8. 9. 10. 11. verses 3 Forbidding rash othes and swearing 12. verse 4 Remedies against infirmities of the brethren 13. 14. c. to the ende Saint Iames Epistle generally resolued THe Epistle of Saint Iames cōtaineth fiue chapters and euery chapter containeth certaine common places and generall instructions for all the Saints of God 1 Containeth foure generall chiefe common places The first is concerning the bearing of the crosse and suffring externall afflictions with pacience 1. 2. 3. 4. 5. 9. 10. 11. 12. v. The secōd is against wauering prayers of men which profite them nothing which make them 6. 7. 8. verses The third is of internal temptation wherof the proper cause is our owne concupiscence 13. 14. 15. 16. 17. verses The fourth in this first Chapter is the excellencie efficacie and proper effect of the worde of God 18. 19. 20. verses to the ende 2 Chapter containeth two onely places The first is against respect of persons which ought to bee farre from religion and the profession of the Gospel 1. verse to 14. The second place in this Chapter is touching good workes which as testimonies and effects of faith ought to bee embraced and practised of the Saintes from the 14. verse to the end 3 Chapter containeth three things or cōmon places 1 Is of not rash iudging censuring our brethren 1. v. part of the 2. The secōd is of moderating our tongs From part of the second verse to the 13. verse The third is of meeknesse and gentlenesse of minde desiring peace among men whereunto enuie and contention is opposed verse 13. vnto the ende 4 Containeth foure things 1 The reprouing of contentiousnesse before begonne 1. 2. 3. 4. 5. 6. verses 2 The humbling of our selues before God 7. 8. 9. 10. verses 3 Is against euill speeche and slaunder 11. 12. verses 4 And last in this fourth chapter is against vain confidence and presumption 13. 14. 15. c. to the ende 5 Chapter containeth foure places 1 Is against prophane couetous wicked rich men whose miserie he foretelleth 1. 2. 3. 4. 5. 6. verses 2 Is of pacience wherunto he earnestly exhorteth 7. 8. 9. 10. 11. verses 3 Or rashe and vaine othes and swearing which he condemneth 12. verse 4 Is of the remedies which against infirmities must be vsed whether they be outward in the bodie or inward in the mind 13. 14. 15. to the ende And thus in the whole Epistle there are chieflie handled seuenteene common places as in their seuerall places shall appeare THE ANALYSIS OF THE FIRST CHAPTER OF S. IAMES IN the first chapter of S Iames there are two parts The first is the title of the Epistle the other is the handling of the places and doctrines therein contained The title being the first thing according vnto the manner of Epistles containeth three thinges 1. The person which writeth it 2. The persons to whom the Epistle is written 3. The greeting or salutation he sendeth them In the person which writeth there are two things noted 1. his name Saint Iames. 2. his calling the seruant of Christ The persons to whom he writeth were the twelue tribes of Israell dispersed the greeting or salutation he wisheth them to reioyce The second part of this chapter is the handling of the places and doctrines therein contained And the places are foure 1. is of bearing the crosse and suffering outwarde affliction wherein foure things may be noted 1. the proposition of the place the saints must reioyce vnder manifold temptations 2. the confirmation and the reasons why they should so doo 1. from honestie and comelinesse 2. from profite and commoditie 3. from the cause and ende why it should be done that we may be perfit 3. a distinguishing of persons thereby shewing that afflictions are profitable to all both poore and rich 4. The conclusion from the reward of our sufferings Wherein he sheweth 1. the greatnes of the reward 2. the certainenes thereof 3. the persons thereof capable The next place handled is touching wauering prayers which he intermingleth with the former place whereof 2. 3. 4. 5. verses in 6. 7. 8. the Apostle by a digression speaketh of wandering and wauering praiers which he condemneth three waies 1. from a similitude or comparison comparing them to the waues of the sea which are alwaies tossed 2. from their vnprofitablenes they get and obtayne nothing at Gods hand 3. from a generall sentence wherby he affirmeth that such persons are troublesome in their whole life and in all their waies The third place here handled is of inward temptations proceeding from our owne corrupt concupiscence in which place S. Iames setteth downe four things 1. the proposition wherin he dischargeth God from being author of euill temptations partly because the nature of God is such as he can neither tempt nor be tempted to euil partly because there are other true causes of such like temptatiōs euen our own lustes concupiscence partly from contrarie effects God is authour of all good therefore cannot be authour of euil temptations 2. the putting downe of the true cause of temptations our own concucupiscence 3. What effects that worketh after it conceaueth once it bringeth foorth sinne and death 4. In this place the last thing is the conclusion admonishing vs that we erre not neyther commit so great sinne as to ascribe vnto God our euill temptations The fourth and last part here handled is the excellencie of the word of God whereby wee are regenerate and borne anewe In which place may three things be noted 1. the worde what it is and what it doeth 2. the remouing of things which hinder the course and efficacie of this worde loquacitie and speaking when we should be silent and anger when wee are reproued 3 finallie he setteth down exhortations to the regenerate 1. That they shoulde peaceably heare the word 2.
treatise touching outwarde temptations he now proceedeth to the third place in this first Chapter handled which is concerning internall and inwarde temptations of the mind whereby men are pricked forward and mooued to euill proceeding from Satan who by our owne concupiscense and carnall desires solliciteth vs to mischiefe wickednesse The summe whereof is this men may not impute their euill temptations to God neither make him the authour thereof seeing our owne desires do tempt vs and carie vs away to wickednesse and we beare about in our owne bosomes naturall corruption which snatcheth and catcheth euery occasion of comitting euil wherehence all sinne groweth and buddeth as from a stocke and roote and death ensueth and followeth sinne at the heeles as the reward and wages Rom. 6. thereof 1 The first thing in these wordes and this discourse is the proposition of the place whereby their errour is confuted and condemned who hold and affirme that when they are prouoked pricked to euill they are thereunto prouoked and tempted by God which lay the cause of euill concupiscense corrupt affections wicked temptations yea and of sinne it selfe vpon God and say God prouoked and stirred me vp to this euil God seduced and led me into this temptation God mooued and sollicited me to this sinne This the Apostle remouing as an horrible errour from the hearts and mindes of men giueth them this aduice in this present proposition Let no man say when he is tempted I am tempted of God When pleasure prouoketh when pride pricketh whē malice boileth when couetousnesse assaulteth when reuenge kindleth when feare discourageth or any other thing tempteth vs to euil we may not impute this to God and therby thinke our selues excused Let no man say when he is tempted I am tempted of God for God is not the cause of this temptation neither may our sinnes be referred vnto him The trueth of this proposition shall the better be vnderstood and knowen if we consider that there are specially three kindes of temptations in holy Scripture mentioned thus distinguished in the regard of the ends of euery one of them 1 One temptation is called the temptation of proof because the ende thereof is the proofe of men that thereby there may be had a triall of our faith patience constancie with other vertues in vs whatsoeuer And it is thē when either some worke is commanded vs of God which is harde and grieuous vnto the flesh as was that temptation of Abraham who from God was willed to offer and sacrifice Gen. 22. vp his onely and deare sonne Isaac whom he had begotten in his olde age in whom onely was the hope of the accomplishment of all Gods promises vnto him the heire of his goods the seede of his posteritie the very ioy of his heart which thing was commanded for the triall of his faith patience and obedience that he thus tried might be knowen and manifested to the world and his vertue and obedience an example and patterne to all posteritie to imitate and follow for euer Or els when some heauie crosse great miserie strange affliction is laide vpon vs for the triall of our hearts whether from an vnfeyned faith we loue God or no as was the temptation of Iob Job 1. 2. ◠whose crosse was heauie whose miserie was great whose afflictions strange that thereby his patience being tryed he might be thereof an example to all the Saints Thus was he tempted his children destroyed sodenly his goods taken from him violently his body diseased strangely his wife vpbrayding him wickedly his friends rebuking him sharpely What greater crosse could bee laid vpon man bereft of children spoiled of goods abused by his wife cōdemned by his friends sore in body sick in minde what miserie herewith is to be compared yet al to prooue him Like temptation was that of Tobias who sleeping vnder Tob. 2. the wall of his house his face vncouered the dongue of Swallowes fell into his eies and he lost his sight therewith tempted for triall God saith Moses tempted his people fortie yeares leading them vp and downe the wildernes Deut. 8. to humble their hearts to trie their faith to prooue their patience and so make triall of them whether they loued the Lord their God or no. Or finally this temptation is when God sendeth heresies false doctrines errors among men thereby to trie the true Saints of God and the vnfeyned seruants of Iesus Christ This end almightie God respected in the temptation of Israel vnto whom hee sent false Prophets working miracles and shewing also wonders among men thereby to trie his people To which Deut. 13. purpose the holy Apostle affirmeth that therefore heresies 1. Cor. 11. must needes bee among men that they which are proued might be knowen Thus the Church of Christ hath alwaies been tempted In the time of the Apostles many false teachers and sundrie damnable heresies were sproong vp among them as both Paul in sundrie his Epistles and Peter in like maner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. aboundantly doe testifie After the time of the Apostles in the succeeding ages how many heresies sproong vp whereby the Church was tempted and tried who is conuersant in the writings of the auncient Fathers who is occupied in the turning ouer of Ecclesiasticall stories who is seene in the Chronicles of all times which knoweth not Our time not voide of like temptations for now the Libertines are reuiued the Anabaptists are raked out of hell againe the familie of loue a masse of all mischiefe a world of all wickednes a confusion of heresies is fresh in our daies Papists Seminaries Iesuites newe sectes of popish heresie swarme in euery corner of our Countrey euen among our selues and as it were out of the bosome of the churchmen arise speaking peruerse things drawing Acts. 20. vnder colour of religion and godlines many Disciples after them wherby the peace of Hierusalem is disturbed which to vs also as to other commeth to passe for the triall of the Saints and the proofe of the godly God then sēding these or like things vnto men doth it not to solicite stir or moue them to any euil defectiō or falling from the faith but to trie them to make them know them selues to exercise their vertues to cause them more immouably to cleaue vnto him that they being constant and patient vnder all manner temptations may finally attaine to eternall saluation In which temptations how so euer the instruments thereunto vsed by God be wickedly affected yet in all thinges respecteth he that which tendeth most vnto his owne glorie and the benefite of his Church and so is he neuer to bee charged as the cause of wickednesse among men 2 Beside the temptation to proue there is a temptation also of presumption whereby men are moued to Rom. 2. tempt God too much presuming of his goodnes abusing his patience despising the mercie and long suffering of God flattering
conception of concupiscense then the birth the first and the second Touching the conception of concupiscense it is the assent and agreeing of the will when it possesseth the affection and will of man so that the assenting and agreeing of our willes to the inticement of concupiscense is the conception of concupiscense euen the first thing that it worketh in vs. When the lust and concupiscense of man seazeth and resteth vpon any obiect whether it be by desiring as glorie riches pleasure or the like or by auoiding it as Gods word holy life vertue and godlines which lust naturally careth not for either by hating as iniuries oppressions wrongs rebukes violence of men such like then is mans lust said to conceiue Concupiscense had her conception in Euah when she seeing the fruit of the forbidden tree to be faire and pleasant to the Gene. 3. eie her lust rising thereupon and giuing consent to that iniquitie lust in her conceyued When the Israelites sawe Num. 25. the daughters of Moab their lust seazing resting about their beautie lust conceiued in them When the children of God sawe the daughters of men that they were faire Gene. 6. their lust resting about that matter and they yeelding consent to the inticement concupiscense conceiued adulterie in them When Sichem his lust rested vpon Dinah Putiphars wife vpon Ioseph Dauid his lust vpon the beautie of Barseba they yeelding the consent of their willes Gene. 34. Gine 39. 2. Reg. 11. 3 King 21 thereunto lust conceiued in them When Ahab the king set his affection vpon Naboth his vineyard and thereabout his lust resting yeelding thereunto the consent of his will desire and lust conceyued in him Generally in all sinne specially in euerie sinne whether it be in desire to couetousnes or in pleasure to adulterie or in reuenge to murther or in ambition to honour either in disdaine to contempt or finally in mislike to reproch and slaunder when our lust resteth thereabout and we giue consent of will to the inticement of concupiscense then doth concupiscense conceiue in vs. Wherefore as in naturall procreation first there is conception then afterwarde birth so in inward temptations to euill lust first conceyueth then is it deliuered and bringeth forth After conception in it time birth and bringing forth followeth so by obtaining consent of will lust conceyuing at it time bringeth forth also Therefore the Apostle saith Then when lust hath conceiued it bringeth forth first sinne then death Here is the former and the latter birth of lust first it bringeth foorth sinne as the immediate thing which after conception once had followeth where by sinne actuall sinne is vnderstoode such a sinne as is brought into act and done in deed as in the examples before cited is manifest Euah giuing consent to concupiscense Gene. 3. intising concupiscense conceiued and hauing conceyued it brought forth sinne in her euen the verie tasting and eating of the fruite it selfe which was forbidden Numb 25. When the Israelites gaue their consent of will to the intising lust towarde the daughters of Moab their lust conceyued by consent and brought foorth sinne euen the committing of adulterie with them Lust conceyued in the men of the first worlde when their Gen. 6. consent of will was to the daughters of men but their lust brought foorth the first birth sinne when it caused them to commit fornication in deede with them Lust conceiued in Sichem the sonne of Emor whē he gaue consent Gene. 34. to his desire towarde Dinah the daughter of Iacob but when he rauished her lay with her the lust brought forth sinne in him When Dauid yeelded to the temptation of his lust by the beautie of Barseba lust conceyued but when 2. Kings 11. he sent for her and had the vse of her bodie then lust brought foorth sinne in him VVhen Ahab desired the Vineyarde of Naboth lust conceyued but when he knew 3 Kings 21. he was wrongfully put to death and went to take possession of the Vineyarde concupiscense brought forth sinne Finally whē in any thing lust so ouermastreth ouerruleth vs as that therby we put in action that wherunto lust enticeth and tempteth thē lust in vs bringeth forth sinne The first fruites and birth of lust in men is sinne for when lust and concupiscense hath conceiued when time place opportunitie serueth it also bringeth forth sinne That the Apostle here saith Lust when it hath conceiued bringeth foorth sinne thereupon our aduersaries the Papists take an occasion to broch this their opinion concerning concupiscense that it is no sinne for thus they conclude lust bringeth forth sinne therefore lust is not finne One thing can not be cause and effect too the effect it selfe and the cause of it selfe lust therefore cannot be sinne if it bring forth sinne For then should it be cause of it self and bring forth it selfe which is a speach most vnproper To this be it answered that one thing may be cause and effect also but not cause and effect in the same respect One thing may be cause of sinne and yet sinne for one sinne is oftentimes cause of another sinne Concupiscense and lust therefore is not onely cause of sinne but sinne it selfe yet not the same sinne whereof it is cause Lust conceiueth and bringeth forth sinne that is an actual sinne a sinne done in deed seene of men manifestly apparant to the view Such a sinne is not lust but the cause of this sinne but lust is a conceiued euill an inward consenting to euill and therefore sinne Thus lust is not only the cause of actuall sinne but sinne it selfe not onelie before baptisme but euen after also Lust is sinne Which may appeare by reasons of inuincible strength Whatsoeuer GOD in his lawe Christ in his Gospell the Apostles in their Epistles and canonized writings haue forbidden that is sinne God Christ the Apostles haue forbidden and condemned lust therefore it is sinne That nothing is in Scripture condemned but that which is euill and sinne no man of witte capacitie or reason can denie That concupiscense and lust that desire it selfe is in the Scriptures condemned it appeareth euidently Almightie God in the lawe hauing forbidden theft and adultery and such like sinnes when they come into acte least any should thinke If theft and adulterie Exod. 20. onely be accounted for sinnes thē when they come into an open action then peraduenture to lust and desire my neighbours goods is nothing so that I absteine from theft to desire lust after my neighbours wife is no sin so that I keep my selfe from the acte of adulterie To preuent this God telleth vs that we must not onely not vse our neighbours wife in fleshly manner but not luste after her We must not onely not robbe or steale but not so much as desire the goods of our neighbour wherefore in the last commaundement he vtterly forbiddeth desire or lust Thou shalt not lust after thy neighbors
euer men obserue many parts of the lawe yet if they obserue not the whole they are guiltie of the whole and vnder the curse and malediction which to the general breach of the law is threatened Doth not our Sauiour teach that vnlesse we obserue his whole doctrine when we professe him and are baptized in his name that it preuaileth little to obserue some Mat. 28. when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples Would not almightie God geue vs so much to vnderstand when in his lawe hee bindeth vs so often to the obseruation of the whole Which thing to intimate vnto vs the Apostle affirmeth that whosoeuer obserueth the whole law yet faileth in any point is guiltie of all A man therefore keeping all the whole lawe beside that one thing wherin he offendeth is guiltie of the whole and that no lesse in respect of the breach of the law it selfe before God then if he had offended in many points thereof albeit he more greeuously no doubt offendeth that offendeth in more precepts Wherefore as when a Prince enioyneth his Subiects the obseruing of all his lawes and ordinances which he geueth them if any one obserue all the rest saue onely one wherein he offendeth the same is a breaker of the kings commaundement and hath transgressed the law of his Prince and is subiect to the penaltie which is threatened the transgression of the whole lawe Euen so God enioyning vs sundrie precepts willing vs to obserue them all If any man obserue nine of the commaundementes yet offende in the tenth hee is a transgressor of the lawe and is guiltie of the whole law Whereunto full and perfect obedience is enioyned Thus they which obserue all the rest of the law and yet offend in any one point are held as transgressours of the whole lawe whereof they are guiltie for the law is as wel broaken in one as in many offences though not so greeuouslie in one as in many And as a iudge hauing twelue malefactors deseruing like sentence to be punished in like manner all whom the law requireth to be executed if he hang eleuen and let the twelfe escape for fauour he is an vniust a wicked and corrupt iudge in that action euen as if he saued foure sixe or more euen so when men offend in one point of the lawe though they obserue all the rest they are guiltie of the whole in as much as in one as well as in many it is broaken Whereof the Apostle Saint Iames admonishing such as wil be counted iust and obseruers of the lawe and yet haue the faith of our Sauiour Iesus Christ in respect of persons protesteth vnto them that if they keepe all the rest of the law of God yet in this one thing which is against loue they fall away from duetie they are guiltie of all If he that keepeth the whole law beside that one thing wherein he offendeth and in that one offending be guiltie of the whole law then it may seeme that it is all one to offend in one and in many precepts of the lawe that it is like sinne to transgresse in any one tittle or iote and in the whole lawe equall sinne to breake one and all the precepts and commandements of the law of God and so all sinnes may seeme alike and equall as the Stoicall Philosophers were of opinion Hereunto be it answered that the Apostle saith not he that keepeth the whole law and offendeth in one point thereof is guiltie of the whole in like manner or alike as if he had offended in the whole and euery point thereof but he is guiltie of the whole Guiltie he is of the whole who offendeth in one but not so guiltie nor so greeuously offending as if he offended in euery point of the lawe So that the Stoicall equalitie of sinnes that all sinnes are like may not herence be gathered nor auouched Which opinion of those blockish not Philosophers in deede but meere fooles rather is hissed out of the Schoole of Christ And as it may not herence be gathered so may it diuersly be confuted 1 All sinnes not to be equall it appeareth manifestly if that we looke into the causes the beginnings and the affections from whence sinnes rise in men These cōsidered one sinne shal be seene greater or lesse then another For who seeth not that sinnes proceeding of malicious wickednes are greater then such as be committed of infirmitie weaknes ignorance This the holy Prophet Dauid that man of God knew who looking into the causes Psal 59. of sinnes reputeth the sinne of maliciousnes much greater then other sinnes therefore he praieth to GOD 1. Joh. 5. not to forgeue such Saint Iohn measuring sinnes by their causes beginnings and affections accounting that sinne which is from wilfulnes whereby wee sinne vnto death farre beyonde all comparison the worst willeth that the Saints should pray for such brethren as sinne but not vnto death As for such as sinne vnto death by vniuersally and wilfully falling away from the knowē trueth he would no prayers to be made for them Our Sauiour Mat. 11. Mat. 12. Christ iudging and estimating sinnes from their causes promiseth mercie fauour grace and pardon to such as ignorantly receaued him not if at length they would come vnto him but such as maliciouslie resisted the trueth wilfully fought against the gospell obstinately opposed them selues against the holy Ghost who offered them grace they refused and so blasphemed the spirite of Christ hee protesteth should neuer be forgeuen Saint Jude distinguishing of sinnes whereof some are done of infirmitie Iude 22. 23 and simple ignorance some of stubbernes and peeuishnes measuring them by their causes willed that such as sinne in the former kinde should be pittied but such as sinne in the second should seuerely be corrected and chastened Saint Paul in two most worthie places to the Hebrewes Heb. 6. 10 disputing of Apostasie and sliding away from the knowen trueth which commeth of a malicious obstinacie and wilfulnes of mind measuring that sinne from the cause the maliciousnes and wilfulnes of their hearts denieth all pardon thereunto as to a sinne irremissible and which cannot be pardoned as other sinnes are Saint Paul writing of himselfe and his owne sinnes in afflicting 1. Tim. 1. and persecuting the Church of Christ measuring sinnes according to their causes reputeth sinnes done of ignorance lesse then sinnes of wilfulnes Wherefore he offending ignorantly obtained mercie whereas the Scribes and Pharisies and other Iewes opposing themselues to the Gospell were subiect to the eternall iudgement of God In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg Rom. 2. sufferance and patience of God Finally Saint Iames this our Apostle in this his Epistle Iames 4. esteeming sinnes from the affections and fountaines from whence they come iudging that sinne which is of knowledge greater
was a perpetuall infamie and death by the lawe of God faith men doe not dispise a thiefe when he stealeth to satisfie his soule when he is hungrie but if he be found he shall restore seuen folde or he shall giue all the substance of his house but he that committeth adulterie with a woman he is destitute of vnderstanding and hee that doeth it destroyeth his owne soule S. Augustine no doubt therefore measuring sinnes according to their Lib. 21. c. 16. ciuit Dei punishments and seeing that inequalitie of paines doe growe of the inequalitie of offences and sinnes writeth that hell fire shall bee greater or lesser according to the wickednesse of men Whose sinnes therefore are greater their punishment shal be sharper whose sinnes are lighter their paines shall bee easier So that inequalitie of punishments doth rightly argue inequalitie of offences God almightie in his word and law partly inflicting partly threatning greater punishment to one sinne then to an other doth thereby sufficiently teach vs the inequalitie of sinnes by men against him committed 4 Neither this onely but euen mans owne conscience when he hath committed sinne sheweth and testifieth inequalitie of sinne in that he is more vexed troubled in mind for some one then for another sinne more inwardly tormented for committing adulterie in breaking the promise which he made before God and his holy Congregation then for theft more in minde disquieted for the committing of murther then for oppressing his neighbour in bargaining more burthened in conscience for slaying his owne father and mother then any other man or woman more grieued in spirite for horrible blasphemie against GOD and his Sonne Christ whose soul men slay as it were whose bodie they rent whose sides they pierse whose flesh they teare whose heart they wounde whose bloud they shedde whose name they prophane by cursed execrable cruell and vngodly othes then for slaunder or backebiting of their brethren Hauing this testimonie of our conscience which by the instinct and light of nature is imprinted and impressed in mens hearts it is euident that there is great difference and inequalitie of sinnes Which thing wee may see in Cain whose sinnes were Gene. 4. many yet no one so much touched his conscience as the shedding of the innocent bloud of his brother Esau had manie sinnes for which he was worthily condemned for a prophane person yet none of his sinnes Gene. 27. Heb. 12. 27. troubled him so much as that for one portion of meate he had solde his birth-right wherefore afterward when hee woulde haue inherited the blessing he was reiected and found no place of repentance though he sought that blessing with teares as the Scripture recordeth Iudas the traitour was an euill man euerie way couetous mercilesse and guiltie of great wickednesse yet none Mat. 27. of these troubled and disquieted his minde so much as his treason and shedding of innocent bloud wherewith he was so touched as that through conscience therof hee brought the money backe againe to the rulers which for his betraying Christ he had receiued and went out and hanged himselfe This wee finde and knowe to bee most true both in hystories sacred and also prophane in common vse and practise of our times that some one sinne so much more then others haue disquieted mens mindes as that some therefore haue fallen phrentike others become desperate some haue beene dayly disquieted and haue languished away others haue beene the butchers of their owne bodies whereby appeareth euidently inequalitie of sinne 5 Moreouer not onely Gods lawes but ciuill Iawes acknowledge inequalitie of sinnes in that they doe not onelie set downe greater punishment to one sinne then to another but also giue more sharpe charge for the auoyding of one sinne then of another As Gods lawe chiefly forbiddeth idolatrie which is spirituall fornication mans lawe chiefly forewarneth to beware of disloyaltie rebellion and rising vp against their princes wherby it appeareth that these are greatest sins both before God and men and so an equalitie of sinnes 6 The verie Scriptures of GOD the woorde of trueth witnesseth that one sinne is greater then an other therefore vndoubtedly sinnes are vnequall Almightie GOD comparing the sinnes of Hierusalem Ezech. 16. Psal 1. 1. with the sinnes of Samaria and Sodome auoucheth that Hierusalem had done worse then they both and had corrupted her wayes more then eyther Samaria or Sodome and had farre exceeded them and iustified them in the abhomination which shee aboue them had committed Our Sauiour auoucheth in plaine maner inequalitie Iohn 19. of sinne when he tolde Pilate that Judas in betraying him had the greater sinne Saint John plainly auoucheth 1. Iohn 5. inequalitie of sinne in that he sayeth There is a sinne not vnto death for which we must pray in the brethren Another vnto death for the which hee woulde not haue praier made Saint Paul preferring adulterie and fornication before other sinnes putteth a plaine 1. Cor. 6. marke of difference betwixt sinnes therefore hee saith Flie fornication euerie sinne that a man doth is without the bodie but hee that committeth fornication sinneth against his owne bodie Finally S. Peter maketh an euident difference and inequalitie of sinnes when hee speaking 2. Pet. 2. of backesliding affirmeth that it had beene better for men neuer to haue knowen the worde of righteousnesse then after they haue knowen it to turne from the holy commaundement giuen vnto them 7 As one vertue is more excellent then another so is one sinne vice worse then another but S. Paul maketh 1. Cor. 13. 13. charitie more excellent then either hope or faith therefore it must so fall out in sinnes that one be woorsse then another Seeing therefore that all sinnes came not from the same roote and originall seeing the like euents follow not all sinnes alike seeing some sinnes are punished more sharpely others more sleightly Seeing some sinnes more trouble the consciences of men then others do seeing not onely Gods lawe but mans also forwarneth of one more then of another seeing the verie Scripture of God affirmeth one to be greater then an other then is the Stoicall opinion false which holdeth an equalitie of all sinnes Neither is it the meaning here of the Apostle to make all transgressions alike as if it were al one to sinne in one and in many precepts but to shew that the whole lawe is so vnited in euerie point that who so breaketh one iot breaketh all and that no man can perfectly fulfill any one commaundement which fulfilleth not all And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaundement whose will and pleasure is vnaccomplished as well in one part of the lawe as in manie therefore saith he who so euer keepeth the whole lawe and yet faileth in one poynt he is guiltie of all and this is the proposition 2 This proposition of the Apostle is in the seconde place confirmed that hee that
vsurpe authoritie rashly to iudge and condemne the brethren This I would to God our sharpe censurers and seuere iudgers would weigh who geue definitiue and peremptorie sentence of al men who chalenge a chiefe power and absolute authoritie ouer all their brethren who condemne without charitie whatsoeuer doeth not please them selues Would God they would but turne ouer the leafe wherein their owne infirmities are registred and turne the other ende of the wallet before them to fixe their sight vpon their owne blemishes and blottes of corruption then would their pride be abated their heate asswaged their chollor cooled their iudgementes moderated their arrogancie delaied and qualified and thēselues brought to a temperature not so ambitiously to vsurpe and arrogate to themselues the censuring of their brethren Which to effect and compasse in the Saints the Apostle vseth this reason also My brethren be not many masters knowing that we shall receiue the greater condemnation for in many things we sinne and fall all Of our manifolde fallings many are the occasions sundrie are the causes 1 The original corruption which lieth couched in our bosomes wherby we are led captiue vnto sinne 2 The snares of Sathan which he laieth to take vs and intangle vs in the pitfold of iniquitie 3 The euil examples which are presented before vs whereby we are drawen to all vngodlines euery day 4 The lenitie of the gouernours of discipline who according to the rule of iustice take not execution vpō sinne whereby others are pricked forwarde to like sinne For whereas punishment is not executed saith Salomō speedelie there are the hearts of men set vpon mischiefe Eccles. 8. Psal 101. Therefore Dauid saith hee would betimes destroy all the wicked of the land that he might cut off all the workers of wickednes from the citie of God 5 Finally the fearefulnes and flatterie of the Ministers of the word who either for feare or for fauour tell not men of their manifolde offences wherby they are occasioned sundrie waies to fall The reason of the Apostle is this Seeing all men are subiect to many falles and infirmities therfore must they not be too seuere against their brethren be not many masters saith the Apostle knowing that we shall receiue the greater condemnation for in many things we offend all Now the fall of man is double either particular or generall Particular as to fal into any one sinne or more as theft dronkennes adulterie murther couetousnes vsurie extortion slaunder lying blasphemy and the like Into some or many of these euen the most holy Saintes haue may and doe daily fall Generall falling is when men fall Heb. 6. 1. Iohn 5. Mat. 12 away not in one onely sinne but generally in all resist the grace of God offered This is apostacie this is the sin vnto death this is the sinne against the holy Ghost euen a generall and vniuersall falling away frō the knowen trueth Heb 6. 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth that who so doeth so sinne cannot be restored by repentance And S. Peter auoucheth that it were better for mē not to haue knowen the trueth then after that they haue knowen it to fall away from the holy commaundements Thus doe not the Saints fall but onely the reprobate Of the former kinde the Apostle speaketh for al men fal particularly in many things which we ought alwaies to cōsider that it might teach vs not to vsurpe authoritie ambitiously to censure and iudge our brethren whereunto this place and exhortation serueth My brethren be not many masters for we shal receiue the greater iudgement for in many things we offende or fall all Whereas Saint James willeth that wee be not many masters doeth it take away the authority of masters ouer their seruāts No assuredly for then would neither S. Paul so carefully nor Saint Peter so diligently haue geuen precepts concerning obedience of seruantes to their masters Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes 6. masters and to please them in all things to be obedient to them which are their masters according to the flesh with feare and trembling in singlenes of minde as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them Let as many seruants as are vnder the yoke count their 1. Pet. 2 masters worthy all honour that the name of God and his doctrine be not euill spoken of To whom Saint Peter subscribeth Seruants saith he be subiect to your masters with all feare not onelie to the good and courteous but also to the froward Seeing these Apostles haue enioyned this obedience to seruants towards their masters and the same spirite spoke in them and in Iames our Apostle it foloweth then that the authoritie of masters is not here abandoned If we must not be many masters neither be iudges ouer our brethren shall we thinke that power is taken away hereby from Princes iudges and magistrates ouer their Subiects and such as are vnder them Neither For then woulde not the Scriptures teach what magistrates should be in common wealthes neither enioyne obedience to be performed vnto them Moises being wearied with the gouernement of the whole people of Israel Exod. 18. is taught by Jethro his father in law the priest of Midian to chuse more offiicers and gouernours vnder him whose qualities are foure Men they must be 1 of courage 2 fearing God 3 dealing truly 4 hating couetousnesse Moises according to this counsell ordained Deut. 1. 16. officers and iudges ouer the people taught them their dueties and set downe the qualities in them required To whom obedience by the law of God is to bee performed Exod 20. Which God contained in the fourth commaundement where it is said honour thy father and thy mother not onely the parents of our bodies but the parents and fathers of the countrie which are princes and magistrates in common wealthes This obedience he requireth when he giueth them authoritie to determine causes and willeth Exod. 22. men to stande to their verdit Our Sauiour Christ taught the same by his own example who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar And afterwarde being tempted by the Scribes and Herodians and demaunded Matt. 22. the question whether it were lawfull to giue tribute to Caesar or no answered them in this wise Giue to Caesar that which belongeth to Caesar and to God that which belongeth vnto God S. Paul by Christes spirit taught willeth euery soule to be subiect to hier powers because Rom. 13. their power is from God Finally S. Peter exhorteth all men to submit themselues to all maner humaine ordinance 1. Pet. 2. for the Lords sake The soueraintie of the prince ouer the people the correcting controlling and iudging of the magistrate and ciuill officer of the transgressing and offending persons is not hereby remoued VVhat if we may not bee many masters shall
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
the like vanitie wickednes Mat. 5. hath our blessed Sauiour in the most holy gospel set down vnto the saints who forbidding men all vaine rash vnnecessary swearing their vsuall oths by heauen earth Hierusalem by their heads such like willeth that in steede therof all their cōmunication should be yea yea nay nay teaching that in our familiar cōmon speach in our vsuall talke cōmunication we should not sweare at all but should affirme things to be affirmed denie things to be denied in al simplicitie of speach without all othes whatsoeuer And it is to be obserued that as our Sauiour repeated iterated the wordes twise yea yea nay nay so our Apostle saith let your yea be yea your nay nay to teach by the geminating repeating doubling of the wordes how constant we should be in all our talke cōmunication with the brethren which constancie and simplicitie ought to be in the tongues talke of all christians which vvere it practised of men professing godlines as it should then should vvicked svvearing and horrible blasphemie be easely abandonned and abolished out of the common speach and talke of Christians To vvhich simplicitie if exhortations admonitions inhibitions cōminations bitter threatenings out of the sacred word of God cannot persuade then ought mē by force of ciuill lawes be therunto compelled Wherfore it ought to be not the least nor the last care of Christian princes to make lavves for such as by vaine vvicked svvearing shall blaspheme the name of the eternal euerliuing God Whereof that noble Prince of most famous memorie Henrie the eight the Henry 8. most victorious K. of England not ignorant endeuoured to plante simplicitie singlenes of speach in men and to remoue all forged svvearing enacted made a lavv that to the vse of the poore euery Duke for euery othe sworne should pay 40. shillings euery Lord for euery othe tvvēty euery Knight ten shillings a gentleman fourtie pence for euery oth swearing Maximilian the Emperour careful in Maximilian this point of the glory of God that it by vaine swearing might not be dishonoured decreed that who so was deprehended for a vaine swearer should pay 13. shillings foure pence which monie who so refused to pay repented not of the wickednes should loose his head Lodouike Lodouike a king of Fraunce ordained that all common and vaine swearers should haue their lips seared with an hote burning iron which he caused to be exequuted openly in the citie of Paris And Philip another of their kings made a Philip. law that who soeuer he were poore or rich high or low base borne or noble in what place soeuer it were though in a commō tauerne at the wine when where wisemen oftentimes ouershote themselues if he blasphemed Gods name by vaine swearing he should straight way be drowned Justinian the Emperour made a law gaue in commission Iustinian cōmandement to the gouernour of the famous citie of Constantinople that he should put to death the blasphemer least that god himself should punish plague both the citie and the whole realme for leauing so great wickednes vnpunished Would God some Henrie or Henrie his seed some Maximilian some Lodouick or Philip some Justinian were stirred vp in euery christian cōmon-wealth kingdome that lawes might not onely be made but seuerely executed against the disorderednes of all states degrees of men for swearing that neither king nor Cesar prince nor people duke nor earle lord nor knight gentleman nor yeoman page nor peasand man nor woman yong nor old one nor another might be found guiltie of blasphemous vaine and wicked swearing but rather that all degrees and states of men and whosoeuer professeth godlines might either by this correction of the Apostle Let your yea be yea and your nay nay or els by seueritie of the Ciuile and positiue lawes there hence be restrained hereof the Apostle according to the example of our Sauiour Christ most carefull correcteth the vanitie and wicked disorderednesse of their swearing and saith Let your yea be yea and your nay nay 3. Why men should thus correct and reforme their The reason of not swearing blasphemous othes the reason followeth least they fal into condemnation Great daunger hangeth ouer the heads of vaine swearers the wrath of God is ouer them to destroy thē This did almighty God threaten in his law whē Exod. 20. he would that mē should not take his holy name in vain for if they did they should not be counted guiltlesse but should be vnder that bitter curse of condēnation pronoūced Deut. 27. by the mouth of Gods holy prophet Cursed is euery one that continueth abideth not in all the words of the law of God to do them In signe of Gods high displeasure Leuit. 24. against so grieuous wickednes almighty God cōmaunded that the blasphemer should be put to death whether he were straunger or borne in the land he should die the death if he blasphemed the name of God To which sin as due punishment is threatened not the death onely of the body which in the wicked is the entraunce to endles condēnation but of the soule for euer without our vnfained Zach. 5. repentance therfore in this present world This eternal cōdēnation against wicked vaine swearers the prophete of God in his reuelation foretelleth who from heauen saw a booke 20. cubits long and 10. cubits broad wherein was nothing but plagues calamities curses miseries threatened against the theese vayn swearer Whereunto Sirach Ecclus. 23. hauing regard protesteth vnto men that the plague of God hangeth ouer their houses for euer which are giuen to blasphemie and delight in swearing And albeit we do not alwaies see the exequution of Gods iust iudgements against such persons yet is it most sure that thereby they fall into condemnation and incurre the iuste displeasure of God for which cause as somtimes he punisheth here eyther in themselues or in their posteritie either in their bodies or in their minds so doth he vndoubtedly punish in the life to come such as offend in this point against the law of the highest This eternall condemnation and the intollerable wrath and indignation of God for euer if we will auoide and shunne then must we hold fast this exhortatiō that in common talke in familiar and daylie communication and conference in our ciuill dealings among men we sweare not at all but that in all things our yea be yea and nay be nay least we fall into condemnation If then condemnation be here threatened against vaine and wicked swearers and all men of all states and degrees of all sexe and kinde men women young olde high lowe rich and poore herein haue corrupted their waies who daily slay the soule wound the heart pierce the sides rent the body of Iesus Christ and blaspheme the holy name whereby they are called are
can it be grownded then vppon the Euangelists doctrine The Apostles themselues did not alwaies necessarily vse that signe in healing but sometimes the word and prayer only somtimes laying on of hands only sometimes touching Act. 3. v. 6. Act. 9. v. 34. 40. Acts 28. 8. Acts 20. 10 Acts 5. 15 only sometime lying vpon as in the Actes of the holie Apostles in sundrie places appeareth Sometimes the verie shadowe of the Apostles serued as the shadowe of Peter healed many sometimes things brought from them and giuen to the sicke as from Paul were brought vnto the sicke kercheifs and hand kercheifs and deceases were taken from them and foule spirites departed So Acts 19 then it was no such sacrament in the dayes of the Apostles Neither doth this place any whitte helpe or profit them For heere annoynting is a signe of health and recouerie the gifte therof seasing the signe must cease also neither ment James that it should be vsed as a salue of a surgeon or as a medicine of the physition but that in sickenes they lifting vp their minds to God and powring out their prayers to him might receaue that in signe that as their bodies by that externall meane should bee healed so their souls should be clenged purged and purified by the holy annoynting of the spirite of God and of Iesus Christ So that the Apostle speaketh not of their sacramente which thing euen Cardinall Caietane their Caietane owne man confesseth in like manner The Aposte in this place speaketh according as the gifte of healing was in force in his time and binding hereby men thereunto during the time of the continuance of the same and not for euer as the papists doe Out of which place we may learne thus much that as when in the Apostles time the gifte of healing was in force men were willed to sende for the Elders of the Church that they might pray for the sicke and annoint them with oile that they might recouer So nowe the gift being taken away in our great and extreame sickenesse to send for the elders of the Church the Pastours the Ministers the preachers of the worde with the faithfull brethren that by them we may be taught that the cause of our sickenesse is our sinne that they may informe vs in the doctrine of vnfained repentance that they may comfort and counsell vs in our extremities that they may powre out praiers vnto God for the assistance of his grace and encrease of all needfull spirituall vertues in vs and for riddance out of our paines and sickenesse as shall seeme best to his heauenly wisedome VVhich done we may vse all other lawful meanes of phisicke or the like for our recouerie in the feare of God But now is it quite contrarie with most men for as if sickenesse befell men rather by chaunce and fortune then by the prouidence of God and by naturall causes onely and not as punishments of sinne chastisements of men in this world from the hand of God or as trials of our pacience and exercises of our faith in their bodily diseases they foorthwith flie to outward remedies shewing that they haue more care of the life of their bodies then of the saluation of their soules They poste to the Physition they sende in all haste to the Apoticarie they runne to the Surgeon they greedily seeke after all outwarde meanes but their hearts are not turned to God who sendeth death and giueth life who woundeth and maketh whole bringeth to graue and lifteth vp againe they search not out the true cause of their sicknes which is their sin But whē Phisitiō leaueth hearing ceaseth speach faileth senses are gone and the partie more then halfe deade then doe most sende for the minister runne for the Pastour seeke to the preacher when he can not profite the sicke person VVhat counsell can nowe bee giuen what instruction can nowe be taken what comfort can now be ministred what exhortation can preuaile in this extremitie This ought not to be so my brethren it is not the meaning of the Apostle whose counsell is rather that in all our bodily diseases we should flie first to spirituall and ghostly physitions as appeareth Wherefore in this place the Apostle willeth that if anie be sicke they should call for the elders of the Church that they might pray for them VVhose prayers in that behalfe of what force they be the Apostle expresseth the praier of the faithful shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinne it shall be forgiuen him Which place teacheth that healing in that time was not to be ascribed and assigned to the annoiting with oile but to the praiers of the Elders flowing from faith and the praier of the faith shall saue him saieth the Apostle The praier of faith proceeding from a stedfast hope an vndoubted trust an earnest beliefe is therfore of great force For God is neare at hande to heare all such as call Psal 145. vppon him euen such as call vppon him faithfully and our Sauiour telleth him which in the Gospell sued for his sonne possessed with a foule spirite that all thinges Matt. 9. are possible to him that beleeued and in another place whatsoeuer you aske beleeue and you shall obtaine it Of Marke 11. this matter see more Iames 1. ver 6. Prayer is the effectuall instrument and meane to the obtaining of health which to that effect God would to bee vsed Therefore when the holy Prophets or blessed Apostles restored life to the dead sight to the blind limmes to the lame health to the sicke hearing to the deafe speach to the dumme or the like they haue vsed praier thereunto Elias the Prophet restoring the sonne of the widowe of Sareptha being deade to health or rather 3. Kings 17. to life it selfe stretched himselfe vppon him and called vppon the name of the Lorde And Elizeus his seruant and successour in the place of prophecie restoring the deade sonne of the Sunamite to his life againe went into the childe shutte the doore vppon 4. Kings 4. him prayed and stretched himselfe vppon the childe and hee reuiued When Peter restored Tabitha to life hee kneeled Acts 9. downe and praied and then turned to the bodie and said Tabitha arise VVhen Christ raised vp Lazarus hee first Iohn 11. prayed Father I thanke thee that thou hast heard me I knowe thou hearest me alwayes but because of the people that stand by I said it that they may beleeue that thou sendest me And in other cures both our Sauiour himselfe and the Apostles vsed prayer VVhich is the meane and instrument of healing here by the Apostle sette downe the efficient cause whereof is God himselfe therefore hee sayeth And God shall raise him vppe and if hee hath committed any sinne it shall bee forgiuen him Life and death Ecclus. 11. Deut. 32. 1. King 2. 6. 16. Wisd 13. 13. Tob. 2. sickenesse and
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
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.
headlong in their shamefull pride and by committing al manner sinne and iniquitie to rush into finall destruction Thus haue we forgotten the exhortation of the Apostle but let all such as feare God learne a better profession by brotherly admonition reprehension and correction to seeke the coÌ„uersion of their brethren as the Apostle teacheth 3. Neither thus only but by exhortation men conuert sinners from going astray out of the way For what way can men be sooner conuerted from errour then by dissuading from vice persuading to vertue wherin exhortation consisteth When Isai the Prophet of God sought Isai 1. the conuersion of the people froÌ„ their errour in idolatrie iniquitie and wickednes wherein a long time they had wallowed he seeketh it by exhortation persuading them to vertue dissuading them from vice To which purpose that exhortation serueth wash you make you cleane put away the euill of your hands from before my eies cease to do euill learne to do good seeke iudgement relieue the oppressed iudge the fatherlesse defend the widow To this purpose the Apostle to the Hebrnes exhorteth men Heb. 3. 1. Thess 5. 11. professing godlines to stirre vp one another and to seeke their conuersion which were departed from the liuing God and to preuent the fall of others by exhortation therefore he saith takeheed my brethren least there be at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne This meanes vsed Paul and the holy Apostles to conueâ—t and call away men from their errours in the time of their ignoraunce and to bring them to the true knowledge of the gospell Neither is there any way whereby we more reclaime conuert our sinning brethren from going astray out of their way then by daily exhortation and therefore especially is it needfull and necessarie that we exhort one another daily if wee haue any care of winning the soules of our brethâ—en and sisters and of bringing them to the knowledge of godlinesse And this meane is common to all Christians thus must the magistrate thus must the minister thus must the parents thus must the maisters thus must the scholemaisters thus must the neighbour thus must euery man seeke to conuert euery one that erreth by exhortation to turne him from going astray out of his way 4. We seeke more ouer the conuersion of our brethren out of their errours when we conferre with them gently and courteously concerning the causes of their errours Wherefore to vnfold such places as may seeme to bolster vp the erring brethren in falshood of opinion and to remoue such offences as whereby they are wrapped in errour of their liues by conference with them in brotherly manner this is also away to conuerte them 5. Finally we conuert the erring and wandring brethren by our good and godly example of holy life For men erring either in manners or in opinion seing the example of all vertue and godlines in the Saints their faith flourishing their patience abounding their humilitie singular â— Pet. 2. 12 their modestie rare their obedience excellent and all manner of vertue in perfect beautie thereby are ofteÌ„times forced to confesse the truth of their religion which are thus renowmed for vertue and by their godly demeanour to acknowledge their owne corruption so be conuerted It standeth vs therfore greatly vpon to beware least in this respect we be carelesse and negligent and so loose by euill example whom we might by good haue wonne to Iesus Christ and his gospell And for asmuch as the liues and examples of Gods Examples preuaile much Saints preuaile greatly either to vertue or to vice and either persuade to or dissuade from our errours in both kinds from whence as from a perpetuall well spring the floud of all that is good or euill floweth it is our bounden dutie which feare God euery one to watch ouer his brother that by all good example we may call them from their errours and conuert them as here we are exhorted 6. To conclude we seeke the conuersion of our brethren by sharpe chastening out of the word of God For where gentle â—enitiues will not serue there sharpe corsies must be vsed and when milde preparatiues preuaile nothing then must scowring and searching purgations be applied Thus did the Prophets thus did our Sauiour Christ thus did the Apostles seeke their coÌ„uersion whom by other means they could not reclaime nor bring from errour Seeing the case thus standeth with vs so great necessitie constraineth and is layed vpon vs for the conuersion of our brethren then wo to them who then subuert when they should conuert the brethren which hinder wheÌ„ they should helpe their conuersion whose saluation God hath as it were put into their handes Wo to the carnall professours of the gospell whose wicked examples encourage the erring brethren and persons to continue in their errour Wo to the contentious and waywarde vntractable and disobedient of our time who with their quarrell picking and bitter striuings about things oftentimes friuolous and not weightie and other grieuous debates make diuision and cause schisme in the church wherby the Papistes Iesuites and other erroneous persons are fleshed in their errours Wo to al men women by whom the conuersion of soules shal be in aniwise hindered seing we are so necessarily inioyned the care of their conuersion This is the councel of the Apostle this is the remedie against inward infirmities and diseases of our minds this is the labour and trauell of the Saints of God by al meanes to seeke the conuersion of such as doe wander erre out of the way The double profite of this care 2 The next and second thing is the profitte which redoundeth and the reward which is geuen them that are carefull to conuert such as erre let him know that he that coÌ„uerteth a sinner from going astray out of his way shall saue a soule from death and couer a multitude of sinnes Cor. 7. 6. 1. He that thus endeuoureth the coÌ„uersion of other and turneth a sinner from going astray from out of his way saueth his soule that is conuerted whom he reclayming deliuereth from death and damnation wherin thorow error he was intrapped Now to procure the saluation of any one soule is a worke both more excelleÌ„t more difficult more harde and more victorious then the subduing of Countries kingdomes by dint of sword or atchieuing glorious conquests by force of armes ouer our enemies This is a seruice and sacrifice more pleasant vnto God to sacrifice vp one soule to saluation then the slaying of all the bulles and oxen vpon a thousand hilles and to offer them in sacrifice to God Ezech. 18. 33. Hereof God himselfe reioyceth as it were whofe delight is not in the death of a sinner but rather that he should repent
and be saued Hereof the powers and holie Spirites of men and Angels in heauen reioyce as our sauiour recordeth in the Gospell auouching that there is Luc. 15. ioy in heauen ouer any one sinner that repenteth This is therefore a singular benefite which commeth of this Christian and godly care we haue to conuert other euen the sauing of their soules 2. The other profit herence rising is the couering hiding of the multitude of sinnes The manifolde sinnes of men conuerted are hidde in their conuersion so that he which conuerteth another as hee conuerteth so putteth he away hideth the multitude of his sinnes which is now rightly conuerted and turned to the knowledge of the trueth To conuert one from his sinne and from going astray from out of his way is a special point of loue and a notable effect thereof and it is a propertie of loue also to couer sinnes Loue saith Peter out of the wise Salomon 1. Peter 4. Prou. 10. 12. couereth the multitude of sinnes Wherfore in conuerting the brethren wee thereby hide and couer their sinnes also And thus this double benefite redoundeth to him that is conuerted euen the sauing of his soul and the hiding of his sinne Which as it is referred to the partie conuerted so may it be to him which conuerteth In the conuerting of others he saueth his owne soule in discharging so great a worke of loue And men thus saue their soules in perfourming Ezech. 3 33. of this action as the watchman is saide to saue his soule when he hath descried the enemie and admonished the people of their danger which hangeth ouer theÌ„ for sinne And as the Minister by exercising himselfe in the Scriptures and by continuing in reading is saide to saue himselfe and those that heare him So men in performing 1. Tim. 4. this duetie towards their brethren by discharging a good conscience and perfourming so excellent labour of loue doe thereby saue their soules And as they saue their soules so they hide a multitude of their owne sinnes when they endeuour the conuersion of others For God is commonly marueylous merciful to their sinnes which endeuour to winne others vnto him by which trauaile they purchase great fauour with the Lorde and obteine thereby the pardon of their manifold sinnes wherefore S. Iames saith they hide a multitude of sinnes Albeit then this may stande with a iust proportion and an analogie of the Scriptures yet I thinke rather that the first ought to be referred to him that is conuerted and the second to him that conuerteth in this wise let him knowe that hee that conuerteth a sinner from goeing a stray out of his waie saueth a soule from death euen that soule which he conuerteth And hideth a multitude of sinnes euen the multitude of his owne sinnes which almightie God hideth forgiueth and couereth for the exceading loue he sheweth to his brethren in their conuersation Which sheweth the vnspeakeable reward which shal be giuen them which seeke to winne other vnto God Which thing the holy prophet Daniel long before had for Daniel 12. tolde who speaking of the glorious crowne of the ministers of God and also of all the faithfull which instructing the ignorante bring them therby to the true knowledge of God saith they that bee wise shall shine at the brightnes of the firmameÌ„t the that turne many to righteousnes shall shine as the starres for euer and euer thus shall they be rewarded at the hand of God which conueâ—t sinners from going astray and turne others to righteousnes God for his Christ sake so prepare our heartes in holy feare that we may be instrumeÌ„ts effectual through him of the conuersion of others that so wee may winne wandring soules to God and bring the straying sheep of Christ into his sheepefolde that they thereby may by his grace be saued and our sinnes in his fight couered in the only righteousnes of Iesus Christ vnto whom with his father and the holie Ghoste our euerlasting comforter three persons in trinitie one eternal God in vnitie be rendred al power praise dominion and Maiestie for euer and euer Amen FINIS Faults escaped in the printing the chiefest whereof are here noted and may be found out easily by this direction looking to the leafe first then to the page next to the section or diuision of the page and lastly to the line of that section or diuision MOnarches for monarchies fol. 6 pag. 2. sect 2. line 12. groane for groyne f. 15. p 1. s 2. l. 2 Crotoniales for Crotoniates f. 15. p. 2. s 2. last line wuering a wauering f. 20. p. 2. s 1. l. 13 kind kinds f. 33. p. 1. s 2. l. 14 churchmeÌ„ church meÌ„ f. 39. p. 2. s 2. l. 18 efficiencie efficient f. 53. p. 1. s 3. l. 2. receiued reserued f. 57. p. 1. s 2. l. 29. malistious malicious f. 61. p. 2. s 1. l. 8 from the end addistion addition f. 64. p. 1 s 2. l. 11 here heare f. 65. p. 1. l. 28. 2. from the end of it spared saued f. 67. p. 1. s 3. l. 5 professorus professours f. 69. p. 2. s 3 l. 5. her heuier f. 70. p. 2. s 2. l. last and when f. 70. p. 2. s 3. l. last then the. f. 72. p. 2. s 2. l. 2. froÌ„ the end Melta Melita f. â—8 p. 2. s 2. l. 12 I say superfluous f. 79. p. 1. s 2. l. 6 bodies bodie f. 84. p. 1. s 2. l. 8 remoued moued f. 84. p. 1. s 2. l. 11 shedheard shepheard f. 91. p. 2. now out f. 92. p. 1. s 2 l. 18 degreles degrees f. 98. p. 2. s 1. l. 2 obseured obserued ead pa. l. 21 other ether f. 102. p. 2. s 2 l. 11 reforming informing f. 106. p. 1. s 1. l. 8. or of f. 107. p. 1. s 2. l. 20 correction concession f. 121. p. 2. s 3. l. 3 say he is wanting f. 122 p. 1. s 2. l. 1 discussed distressed f. 122. last word s 2. voine vaine f. 127. p. 1. s 2. l. 5. froÌ„ end runing ranne f. 128. p. 2. last word which why f. 137. p. 1. s 2. l. 2. signe life f. 138. p. 1. s 1. l. 4 fourth fifth f. 146. p. 1. s 1. l. 17 bitterresse bitternes ead last word section 1. secure seuere f. 149. p. 2. s 2. l. 9 boidly bodily f. 157. p. 1. s 3. l 5 them him f. 168. p. 2. s 1. l. 1 there that ead l. 3 them him l. 3. there twise vntill lacketh there s 2. l. 7 shine striue f. 170. p. 1. s 1. l. 1 folowed foloweth f. 190. p. 1. s 3. l. veheminice vehemencie f. 192. p. 1 s 3. l. 2. resist him resist the deuil f. 20. s 3. â— your you f. 211. p. 1. s 4 signes of this outwarde for of thi our margin f. 216. p. 2 partly in for other f. 217. p. 1. s 3. l. liue lie f. 218. p. 1. s 3. l. last in redoundeth f. 229. p. 1. s 2. l. â— imprudent impudent ead l. 18 euen euill f. 234. p 2 s 3. l. 10 we men f. 235. p 2. middle laud lowde f. 242. p. 2. s 1. l. 2 this such f. 248. p. 2. s 1. l. 6 their there f 258. p. 1. s 1. l. 5 violent valiant f. 275. p. 2. s 4. l. 7 that is lacking f. 295. p. 1. s 2. l. 8 diuine diuers f. 310. p. 2. s 3. l. â—
transgresseth in any one point of the lawe is guiltie of the whole And his reason or proofe is fetched from God the authour and maker of the lawe who as he is alvvayes like himselfe and one so hath hee vnited euerie part of the lawe in so narrowe and streight coniunction as that hee that offendeth in anie one poynt breaketh all and is guiltie of the whole For one and the same God which forbiddeth committing of adulterie forbiddeth also the committing of murther So that if we commit not adulterie yet if wee commit murther we haue transgressed the lawe He that forbiddeth theft forbiddeth also false witnesse If wee steale not yet beare false witnesse agaynst our brethren wee haue transgressed the lawe The same God forbiddeth drunkennesse which also forbiddeth wantonnesse If therefore we be not wanton yet bee drunken we are transgressours of the whole lawe To be short the same God which commaundeth one thing commaundeth also another hee that forbiddeth one sinne forbiddeth also another So that if a man seeme to keepe the whole lawe â—hat onelie part wherein hee offendeth excepted and therein fayleth hee is guiltie of all Wherehence then it followeth that if men keepe all the rest of the lawe besides this one thing that hee respecteth the persons of men and so offende agaynst the lawe of loue hee sinneth agaynst the lawe and is guiltie of all the whole lawe because hee that commaunded the other partes of the lawe commaundeth this also so that his will is broken in one as well as in many poynts of the lawe Thus the Apostle reasoneth from the authour of the lawe who willeth that euerie part thereof be obserued VVhat sayeth some man is hee that preferreth the prophane rich man before the poore godly person and therein offending guiltie of the sinne of adulterie murther blasphemie vnlawfull lust concupiscense couetousnesse and the rest Or committeth he all the sinnes in the lawe forbidden which committeth one onely sinne and therein offendeth No assuredly But because the breach of one title of the lawe is the turning away from the will of GOD the lawe maker whose will is transgressed in the neglecting of anie one duetie therefore hee which offendeth in one poynt is helde as guiltie of the whole lawe Such therefore as regarde the persons of the rich with disdainefull contempt of the poore transgresse the lawe therein and are guiltie of the whole lawe if wee respect the Maiestie of God which is hurt as well in the breach of one as of many precepts albeit as hath beene said not so grieuously VVhich is here set downe by the Apostle least anie shoulde seeme to flatter and excuse himselfe or vaunt himselfe for guiltlesse when hee obserueth all the rest of the lawe yet in anie iot thereof offendeth Wherefore as if the Apostle shoulde say let vs graunt that in manie things you obserue and keepe the lawe and therein offende not yet can you not denie but that in preferring the wicked wealthie rich men before the godly poore brethren you haue the fayth of Iesus Christ in respect of persons in doing whereof his will is broken who hath commaunded the rest of the lawe and so you are guiltie of the whole lawe For hee that commaundeth one thing in the lawe commaundeth another he that commaundeth we should not commit adulterie commaundeth also that wee shoulde not kill whereof in whether soeuer we offende his lawe is broken his will and pleasure transgressed therefore therein offending wee are guiltie of the whole lawe of God Thus the Apostle by this reason drawne from example of the partes of the lawe vvhich are all enioyned by the same lavv-maker vvhich is God proueth the former proposition vvho so euer keepeth the vvhole lavve and fayleth in one point is guiltie of all For hee that saide thou shalt not commit adulterie saide also thou shalt not kill vvherefore if thou commit not adulterie yet if thou kill thou art a transgressour of the lavve These thinges beeing so manifest vve need no further to dilate this matter this for the proofe of a thing so plaine being sufficient 3 The thirde and last thing in this seconde reason is the conclusion in the 12. and 13. verses contained In vvhich conclusion there are tvvo things to bee noted 1 The conclusion it selfe 2 The reason of the conclusion This conclusion is as an exhortation so speake and so doe as they vvhich shall bee iudged by the lavve of libertie VVhereby vvee are aduertised that such as vvill be exempted and cleared from the curse of the lavv must both so speake and so doe as they vvhich hope to bee iudged by the lavve of libertie In all our doings in all our sayings in all our actions in all our speeches so to conforme our selues to the nourishing of loue as they which hope thereby to bee absolued from death and damnation Wherefore it is good to bewarie and charie both in our doings and in our sayings also that neither in the one neither in the other wee fall away from perfourming of duetie of loue one to another which care who so euer neglecteth shall not taste of the grace of God who hath in singular loue and tender mercie deliuered vs from the curse of the lawe especially vpon condition that as thereby wee are partakers of his vnspeakable loue so wee should in like manner cheerish and maintaine charitie among our selues wherunto this partiall preferring of persons is contrarie By the lawe of libertie some vnderstand the law of loue which therefore is called the lawe of libertie because through loue wee are deliuered from sinnes for that our sinnes and iniquities are couered before God 1. Pet. 4. Pro. 10. when we shewe the manifest tokens of loue towardes our brethren And by this lawe men are saide to bee iudged because in the generall iudgement sentence shall be giuen eyther with vs or agaynst vs by the fruites of Matt. 15. our loue If wee shall shewe vnfeigned loue towardes Christ in his afflicted members in feeding them hungrie in refreshing them thirstie in harbouring them straungers in clothing them naked in visiting them sicke in seeing them imprisoned then shall we heare sentence of comfort Come yee blessed of my father receyue the Kingdome prepared for you from the beginning of the worlde But if we shewe no loue by these then shall wee heare sentence of condemnation Go you cursed of my Father into euerlasting fire prepared for the diuell and his angels Thus accotding to these testimonies of faith and fruites of loue wee shall bee iudged Howsoeuer this bee true yet the lawe of libertie maie rather heere signifie the See 1. Chapter verse 25. Gospell it selfe or the mercie of GOD in the Gospell preached vnto men and the Gospel or mercie of God may therefore be called the law of libertie because they which are effectually partakers thereof are thereby deliuered from the curse of the lawe from dreade of death from power of Satan from slauerie of
sinne and translated into the glorious libertie of the sonnes of Rom. 8. God And here to bee iudged is to bee discharged quitte deliuered and absolued from death and damnation as the place it selfe may import vnto vs so doe and so speake as they which shall bee iudged by the lawe of libertie that is such as trust by the mercie of God to be deliuered from death and damnation The reason of this exhortatorie conclusion is there shall bee condemnation mercilesse vnto him that sheweth no mercie and mercie reioyceth agaynst condemnation Such as in disdayning and contemning the poore and preferring the rich beeing prophane and wicked shewe themselues mercilesse and voyde of loue shall themselues taste not of mercie but of iudgement not of loue but of the wrath of GOD but they which in this poynt fulfill the royall lawe of GOD commaunding men to loue their neighbours as themselues and so shevve themselues mercifull euen tovvardes the poore brethren they shall triumph ouer iudgement and condemnation vvhereunto they shal not be subiect This thing as in the proposed matter it is most true so in other officices and dueties it is no lesse manifest for generally vvho so is of an hard heart merlesse currish and cruell towarde men shall finde God seuere rough sharpe against himself For mercy shal be restrained from those which shew no mercie and iudgement or condemnation mercilesse shal be to them which shewe no mercie If in Christian assemblies men preferre the rich with mercilesse contempt of the poore brethren Almightie God in the assemblie of his Saints and in the meeting together of thousands and ten thousands of his angels shal neglect disdaine thē In the works of mercy who so is merciles shall finde no mercie for he that stoppeth Pro. 21. his eare to the crie of the poore shall crie himselfe and not be heard Wherefore the glutton in the Gospell Luke 16. neglecting the humble suite of poore Lazarus onely for the crummes which fell from his table crieth in hell fire for euer to haue the tippe of his tongue onely to be cooled and findeth no fauour Almightie God in his prophet sheweth himselfe angrie Isai 1. not fauourable to such as by their auarice vsurie oppression and extortion fraud deceite and crueltie in Psal 18. dealing haue beene without pitie Dauid the man of God protesting that God reiecteth them when they crie for helpe either in paine or in feare who reiecte the crie of the poore afflicted saith They cried but there was none to helpe them euen to the Lord but hee answered them not In mutuall pardoning and forgeuenes of sinne when we our selues are harde and straite laced wee finde God harde and seuere toward our selues for he shal find vengeance at the handes of God who seeketh vengeance Ecclus. 28. Mat. 18. Marke 11. 2 in his owne priuate quarrels as Sirach recordeth The seruant who would not haue pitie vpon his felow for one hundred pence is dealt withall in seueritie til all the debt of tenne thousand talents be discharged in the Gospell Who therefore saith Cyprian lost that fauour which before was shewed him because he shewed not fauour to his fellow seruant In iudging of our brethren and all other Vpō the Lords praier dueties to be perfourmed vnto men wee must looke to receaue with the same measure whereby wee haue deliuered If we geue by hard measure of rash and cruel iudgement wee shall reape and receaue againe by the like Wherefore our Sauiour Christ exhorteth men not rashlie to iudge or condemne least they be likewise iudged and Mat. 7. condemned for with what measure we meate vnto other men it shall bee measured with the like vnto vs againe which is the iust iudgement of God against men in the whole course of their liues Such then as are mercilesse and nourish not loue shall not only not obteine mercie but cannot aske mercie at the hands of GOD or man For with what face what looke what countenance can they aske that which they haue denied to others Yea experience and vse of things doe plentifully teach vs that mercie shal be denied the mercilesse and condemnation without pittie shewed vpon them which shew no mercie Haue we not seene many pinched with pouertie bitten with famine eaten with noysome diseases spoiled of their wealth robbed of their riches vexed in their mindes tormented in their bodies afflicted on euerie side who in the daies of their flourishing wealth in the soundnes and health of their bodies and quietnes of their mindes haue beene merciles towardes such as in this wise were afflicted Hath not condemnation execution punishmēt been merciles towardes them for that they shewed no mercie This is therefore generally in al things particularly true in hauing the faith of our glorious Lord Iesus Christ in respect of persons that there shal be condemnation merciles shewed vnto them which shew no mercie The opposite and contrarie member hereunto is mercie reioyceth against condemnation for they which are mercifull shall finde fauour grace and mercie before the iudgement seate of God and reioyce ouer condemnation which through the grace of God they shal escape in as much as by their loue and fruites of mercie they shewe themselues truely inserted and ingraffed into the body of Rom. 8. Iesus Christ whereby they are exempted and freed from condemnation For there is now no condemnation vnto those that are in Iesus Christ which walke not after the flesh but after the spirite These being made by the mercy of God the liuely members of the body of Iesus Christ these being the children of the resurrection these beeing the heires of the grace of god these being the iointheires with Iesus Christ these by their vnfeined loue shewing themselues the faithfull and vndoubted Saints shall not come into condemnation neither see death neither feare they the seueritie of Gods iudgements as doe the wicked but reioyce and triumph ouer condemnation Wherefore seeing that iudgement shal be mercilesse towardes them which shewe no mercie and that mercie reioiceth against condemnation let vs not respecte the outward appearance of men and regarde the riche with disdainfull contempt of the poore and so appeare mercilesse least that we fall into mercilesse condemnation but let vs haue a right iudgement of the brethren that wee serue one another in the feare of GOD And so geuing testimony of the mercie wherof we are partakers through Christ by him may triumph and reioyce ouer condemnation This the GOD of all might maiestie and mercie graunt vnto vs To whom with the sonne and the holy Ghost be all praise honor and glorie both now and for euermore Amen Iames Chapter verses 14. 15. 16. 17 18. 19. Sermon 12. Verse 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes Can his faith saue him 15 For if a brother or sister be naked and destitute of dailie foode 16 And one