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
heare not only but do also therefore he admonisheth them to be doers of the worde not hearers onely To do the worde is double 1 To doe it absolutely and perfectly so that both the heart consent and the outward A double doing of the worde life answere fully to the law of God in perfect measure To which doing God in the lawe did promise life for in the law it is said I haue giuen thee lawes statutes and ordinaunces which if thou doe thou shalt liue in Leuit. 18. them Our Sauiour in the Gospel thereunto respecting telleth the foolish lawyer who by doing would obtaine Luke 10. life that if hee would loue God with all his heart with all his soule with all his strength with all his thought Rom. 2. and his neighbour as himselfe hee should liue The Apostle shewing the Iewes which so much boasted of doing the lawe that they must perfecty fulfill the lawe if thereby they would looke to be saued saieth That not the hearers thereof but the doers of the lawe shall be iustified before God This perfect fulfilling and doing all that the law requireth is that doing which the law and Gospell mencioneth and requireth in them which by their workes hope to attaine life This no man can possibly performe for what man euer could loue God with a perfect heart with all his soule with his whole affection strength and power What man euer loued his neighbour as himselfe VVhere is he and who is he that continueth in all things that â—eue 17. are written in the law to do them VVhere is that either man or woman that neither in thought word nor worke hath broken the commaundements of God this is the obedience this is the fulfilling this is the doing which the lawe requireth which no man perfourmeth Saint Peter the Apostle therefore calleth it a yoke intollerable which neither they neither their fathers could Acts 15. beare And Saint Paul a little before to the Antiochians Acts 13. in Pisidia protesteth that by the law wee could not be saued from our sinnes because we could not perfourme it which was so weakned through the infirmitie of the flesh that it could not possibly deliuer man from sinne from death Which defect is not by nature of the law but thorowe the naturall impotency and weaknes of man which cannot doe that in perfect measure which the lawe with great exactnes requireth Saint Augustine therfore in his booke of the Spirit and letter saith very well and wisely De spiritu lit c. 19. The law is not therefore not accomplished for any fault in the law but by the fault of the wisdome of the fleshe Which fault is to be shewed and made manifest by the lawe but to be healed through grace The holy men of God therefore seeing themselues to come short of the doing of the word and lawe in this matter and manner of doing haue in the humilitie of their mindes accounted themselues as sinners and therefore haue confessed their iniquities and transgressions their sinnes and vnrighteousnes before the Lord as the Patriarches as Job Dauid Daniel the Apostles and all the Saints of God as it appeareth Seeing theÌ„ that no man is able thus to do the word there must some other kind of doing the word be by Saint Iames here required Therefore there is a doing of the word and law vnder the Gospell when Christ for vs and our saluation fulfilleth the law in perfect measure therfore Rom. 10. is called the fulfilling of the law to all that beleeue and therewith also geueth vnto his Saints as members of his body the holy Ghost the spirite of sanctification that thereby they after some measure may truely doe his will earnestly cleaue vnto his word faithfully beleeue his promises vnfeinedly loue him for his goodnes and feare him with reuerence for his mighty power And finally loue their neighbour though in great infirmitie great imperfection great weaknes This our doing of the word and fulfilling the law of God almighty God accepteth and taketh in good part for his sonnes sake who hath in all points and parts perfectly fulfilled the lawe for all those that beleeue And this our doing of Gods worde is not thereby to attaine to righteousnes with God which thing before we haue receiued by faith in Christ only but partly to testifie that by Christ we are made righteous before God and partly to shew our obedience to God therfore whose workmanship we are prepared vnto good workes that we should walke therein Such then as knowing themselues to be iustified by Ephes 2. faith in Christ before God to testifie their righteousnesse to men and their obedience to God endeuour to expresse in their deedes the hope they haue in Christ and labour in their whole life to walke worthy the calling whereunto they are called that in their conuersation they may beautifie their profession and God may in all things through them be glorified in Iesus Christ are said to be doers of Ephes 4. the word and these are the doers whom the Apostle here mentioneth Be ye doers of the worde not hearers onely And hereunto serue so many exhortations in holy Scripture whereby we are stirred and pricked forward to the practise of good workes and studie of vertue whereof the Epistles of the Apostles are full and the whole bodie as it were of the holy Scripture therewith replenished This godly endeuour according to the measure we haue receiued this studie and practise of good workes vertue prescribed this performance of obedience offered to God must shine in the Saints which as necessarie in al professorus of gods word is ioyned with the hearing therof Our Sauiour Christ ioyning the hearing and doing of Mat. 7. the word together saith That he that heareth the word doeth it is like to a wise man which buildeth his house on a rocke And shewing whom he accounteth for his brethren and his mother he saith That they are his brethern Luke 8. and mother not which heare onely but which heare and doe the will of God And to the woman which said vnto Mat. 12. Luke 11. him Happie is the wombe that bare thee and the pappes which gaue thee suck he replieth Yea rather happie are they which heare the word of God and doe it Finally when he had washed his Disciples feet mouing them to the imitation and following of his owne example in conclusion of the exhortation he shutteth vp the Iohn 13. matter in this wise If you know these things happie are you if you doe them To heare or know then the will of God and not to doe his word preuayleth nothing This knew the holy Prophets who therefore ioyned practise of the will with the hearing of the word and lawe of God as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell Reuel 1. in the Reuelation weighing and pronouncing them
hypocrites thinke their counterfeite hoâ—ynesse to bee true holinesse wherefore they embrace it they brooke it they delight therein they loue it as if it were sincere and perfect integritie And thus they may bee compared vnto fooles looking into glasses who heare the worde awd looke into the law being carelesse to obey it The other part of this similitude is who so looketh into the perfect law of libertie hee not being a forgetfull hearer but a doer of the worde shall be blessed in his deede In which member we see the lawe is called perfect and a perfect law of libertie 1 Perfect which addition Dauid also giueth vnto the law The law of the Lord is perfect conuerting the soule Psal 19. therefore so called because whatsoeuer appertaineth to faith and godlinesse is therein aboundantly set downe and deliuered so that neither in doctrine neither in maners we ought to seek for any other thing whatsoeuer S John entreating of the perfection of the newe lawe which is the Gospell confesseth that therein all things which Iohn 20. our Sauiour did were not written yet sufficient things to be written which men beleeuing might thereby liue wherefore he saith Many other signes and tokens did Iesus in the presence of his Disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is Christ the sonne of God and that in beleeuing ye might haue life through his name Saint Paul writeth that he kept not backe any thing from the Church of Ephesus but hath shewed them all the Acts 20. counsels of God Tertulian crieth out that that Church is happie to which the Apostles haue powred out all the Tertulian doctrine of God euen with their owne bloud Our Sauiour promiseth the Church a Comforter which should Iohn 16. bring them into all truth What truth is it that the holy Ghost did not teach the Church But yet least wee should thinke there were other truthes beside such as were preached by Christ and penned by the Euangelists it is added that that Comforter should teach them whatsoeuer Christ had taught them before Wherein was enough to saluation as Iohn witnesseth Saint Paul sheweth the excellencie of the worde of God and how perfect it is in all poynts affirmeth that all Scripture is inspired 1. Tim. 3. from aboue and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God might be perfect instructed to euerie good worke Vnto this truth the fathers reuerendly subscribe Saint Tract 49. vpon Iohn Augustine sayeth that where as Christ had done manie things which were not written yet such things were chosen to bee written which the writers thought sufficient for the saluation of them which beleeued Saint Cirill Lib. 12. vpon Iohn hath almost the same wordes All things that were done by Christ were not written but those things onely which seemed sufficient both to maners and to doctrine that men shining through true faith and good workes might come to the heauenly kingdome by Iesus Christ our Lorde Chrysostome vpon Matthew not once and Vpon Mat. 22. 4. hom vpon the Epistle to Titus in like manner sheweth that all things necessarie are in Scripture reuealed therefore concludeth he that they are perfect Athanasius finally affirmeth that the Scriptures inspired froÌ„ aboue is sufficient for instruction in all vertue And this is true in the whole lawe of God but most manifest in the doctrine of the Gospel The lawe which by Moises ministerie was giuen the people was so perfite that almightie God forewarned them that they should neither adde nor diminish therefrom end howe seuerely he punished that malapert and Deut. 4. 12. Prou. 30. sawsie boldnesse in the Israelites which aduentured to adde any thing either to the doctrine or the ceremonies so many sermons of the Prophets the interpreters of the lawes so many testimonies of holy Scripture the holy sacred diuine histories our Sauiour Christ himselfe witnesseth most plainly Shall we thinke more basely now of the Gospell which is a doctrine more excellent then the â—awe Shall wee thinke God had lesse carefull consideâ—ation of his church in the daies of his son being on earth â—nd afterward then he had in the time of Moises Or shall â—e dare to imagin the Prophets to haue left a more perâ—ect doctrine then the apostles taught by the very mouth â—f Christ and ledde into all truth by the holy Ghost according to the promise Wherefore if the lawe were perfect so that the people durst adde thereto or detract therefro nothing which who tempted were punished shall not the Gospel containe a most perfect doctrine whereunto nothing may be added from which nothing may be detracted This the Angel acknowledged wheÌ„ in Reuel 22. the shutting vp and concluding of the Gospel he protesteth that if any man adde to the wordes of that booke God should adde the plagues in that booke written vnto him and if any should diminish any thing therein God would diminish and take away his name from out of the booke of life Thereby therefore is the perfection of the Gospel concluded Which thing the holy Apostle here to expresse vnto vs calleth the worde of God the perfect law For this cause the Scripture hath the name of a Canon giuen it and is called Canonicall because it is the onely perfect rule line leuell and square whereby all doctrines and all maners must be meet measured examined and prooued as by that which is most sufficient and perfect which suffereth no addition nor detraction for then the rule and measure faileth This being true as most true it is not onely by the infallible worde of God but by the manifest testimonies of the reuerend fathers then Ambrose 3. de virgini all inuentions dreames doctrines traditions vnwritten verities must fall to the ground and be condemned as counterfet adulterie and sacriligious which are not warranted out of the perfect law of the Gospel as Saint Ambros affirmeth The Gospel here hence then is proued to be perfect 2 As it is perfect so is it a law of libertie not that it bringeth men into carnall freedome to do what they lust 1. Pet. 2. whereunto the wicked abuse it for a cloake of wickednesse but because it setteth vs at libertie in our consciences from Satan sinne and death which we obtainie by Christ Iohn 8. who freeing vs we are free in deede He therefore calling vs to the glorious libertie of the sonnes of God and the Gospel preaching this libertie of conscience vnto men is called the law of libertie 3 In this law must we continue herein must we looke continually herein must we meditate day and night herein must we spend our dayes Some thinke it enough Psal 1. to looke into this law once in their liues Some thinke it much to looke into it once in a yeare two three or seuen Some perswade
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
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
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou ô man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest
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