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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14032	An exposition vpon the canonicall Epistle of Saint Iames with the tables, analysis, and resolution, both of the whole epistle, and euerie chapter thereof: with the particular resolution of euerie singular place. Diuided into 28. lectures or sermons, made by Richard Turnbull, sometimes fellow of Corpus Christie Colledge in Oxford· now preacher and minister of the word of God and the holy Sacraments, in the citie of London.	Turnbull, Richard, d. 1593.	1591 (1591)	STC 24339; ESTC S118931	472,056	683

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 cōsenting 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 whē 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 ●eath passion intercession to die for euer To be vnder ●ondemnatiō to be thrust out from the presence and face ●f God to be in perperuall darkenes to haue a worme

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

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

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