him in any part or poynte to dowte or wauer either touching his power or concerninge his promptnes and readines to heare and helpe vs is no smal sinne neither lightly by him regarded whereof the Apostle to put vs in minde condemneth it as great vanitie he that wauereth is as a waue of the sea tost of the winde and caried away 2 As by this plaine comparison and similitude this dowtefullnes and inconstancie is condemned So in like manner by a reason from discomoditie and disaduantage which followeth this wauering the reason is this That which bringeth no good vnto men but procureth hurte rather ought not to be vsed among the Saints of God but our wauering in praier bringeth no benefite vnto vs but this hurte that it maketh vs vnfit to receue any thing at the hands of God therefore all dowting and wauering in praier must be lefte and remoued from vs. That it maketh vs vnfit to receaue any thing at the hands of God who is so blinde that seeth not so wayward that confesseth not If a man should come to his neighbour and say Sir I haue a suite vnto you but I doubt I shal not obteine it for I feare either you cannot or at least you will not performe my desire Doeth he not stop and stay the hand of the geuer doeth he not make himselfe vnworthy to receaue any thing that is so doubtfull Shall it not be replied shall I doe for him that hath me in iealousie suspition that I will not helpe him and doubteth of my good nature and franke heart towards him Thus man doubting to obteine of man getteth nothing euen likewise if in our hearts we say to God I doubt thou wilt not geue me I feare thou wilt not heare me wee obtaine by prayer nothing at the hands of God because we doubt either of his power or els of his liberalitie and bountie towards vs. For as a constant perswasion and good assurance of Gods fauour highly commendeth our praiers to him so the doubting of our mindes the wauering of our hearts estrangeth and alienateth his affection from vs that we obteine nothing Wherence is it then that many praying obteine not the things they pray for Is it not herence that they pray with wauering mindes and doubting Who so then commeth before God with a doubtful and distrustfull minde wauering in heart hether and thether must not thinke to obteine any thing at the hands of God much lesse then must he hope to obteine this excellent gift of wisdome whereby wee patiently beare all the afflictions of this world without murmuring Yea so farre are such from obteining their desire of God as that by their distrustfulnes they prouoke him to anger As then the infidelitie of the Iewes shutte as it were the doare of heauen from them so that it was not opened vnto them that as they entred not through their vnbeleese into Canaan a type Heb. 3. of heauenly Hierusalem so much lesse into heauen it self euen such as were disobedient and vnfaithfull of the people and as the incredulitie and want of faith restrayned Christ from doing myracles in sundrie places as the Euangelists Mat. 13. 58. Luke 4. 24. record so in like manner the infidelitie and doubting of our mindes hideth the face of God from our prayers that he will not heare vs when our selues cannot be accepted neither our praiers welcome vnto him vnles we come before him in assurance of obteining without wauering For this is a true position and principle of the Apostle that hee which doubteth and wauereth shall receiue nothing at the hands of God If then this doubting and wauering bring with it this discommoditie that thereby we are made vncapable of the benefites graces of God it standeth vs then vpon by all meanes possible to beware of doubting and wauering in prayer And this is his seconde reason whereby this wauering is condemned 3 The last reason whereby he condemneth this is from a sentence generally receiued of all men which he proposeth as it were prouerbially A double minded man is vnstable in all his waies therfore wauering in praier is condemned A double minded man here is he which is carried away with sundrie cogitations about the same matter neither knoweth he what way to take to and what certeinly to follow This man is inconstant and vnstable in al his wayes Vnstable which is deducted and deriued from the Commonwealth which hauing lawes and orders whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be gouerned and they carefully obserued The Commonwealth thereby hath her quietnes and stabilitie whatsoeuer hindereth and letteth the prosperous quietnesse of the commonwealth whatsoeuer is against good lawes and orders as sedition tumults vprores tyrannicall empire and bearing rule and the like is called vnstable so in like manner in the minde of man whilest reason ruleth and executeth her office the affections of man continue in their place and mans minde resteth in her quiet constitution but if the affections breake the boundes which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason prefixeth there riseth disordernes and instabilitie He therefore which doubting and wauering praieth hath a disturbed and disordered minde and hath in him an vprore and tumult of affections which follow another thing then faith prescribeth therefore is here saide to be vnstable in all his waies disquieted disordered disturbed in all his actions all his thoughts all his enterprises whatsoeuer he endeuoureth So that this vvauering doubting and doublenes of minde vvhereby vve stand in a quandarie and mammaring vvhether vve be beloued of God or no vvhether he vvill heare vs or not vvhether he vvill accept of vs and graunt our praiers or othervvise peruerteth vveakneth disordereth and turneth vp side dovvn all Christian duetie and pietie and the vvhole life of man Which the Apostle doeth signifie more significatiuely in the tongue vvherein he vvrote by the vvorde vnstable A double minded man is vnstable in all his vvayes Whereence vve may learne that the foundation and stablenes of all godly actions and specially of all holy and acceptable prayers standeth in doctrine in Gods vvill in faith vvithout vvhich our vvhole life is disordered confused disturbed And thus these three vvayes the Apostle condemneth the vnstablenes doubting vvauering of men in prayer These things being more plaine then that they need any further enlarging let vs novv see vvhat doctrine may out of the former place this be gathered 1. That the Apostle in this place so earnestly inueigheth against dowting and vvauering in praier vvhereby vve distrust either the povver or the goodnes and fauour of God tovvardes vs me thinke it may vvell refute the doctrine of the Romish Church vvho in all things vvould haue vs dovvtefull of the fauour of God thinking it presumption vvorthy to be condemned to assure our selues certainely of his good vvill and fauoure tovvardes vs. 2 That the Apostle maketh praier the meane and vvay to attaine vnto vvisedome vvherein hee vvoulde men to remoue
the fayth of the Saints Which who so euer performeth not bereaueth himselfe not onely of the name of a Christian but of the verie nature of man sayeth Lactantius Lib. 6. c. 11. because it is a dutie of humanitie to helpe in the necessitie and perill of man To the excellent prayse whereof it pertaineth that the supplie of the Saints neede and the ministring to their want is called a sacrifice As Saint Paul calleth the beneuolence of the Philippians sent vnto Philip. 4. him by Epaphroditus their minister a sacrifice of a sweete smelling sauour vnto GOD and the authour to the Hebrues stirring the people thereunto willeth Heb. 13. them to bee mindefull of ministring to the necessitie of the Saintes because with such sacrifices GOD is pleased To the offring whereof vpon the aultar of the needy brethren many things might moue Christians and true professours of pure and vndefiled religion 1 That in his law and Gospel the Lorde requireth this duetie of loue and seruice to be done to whom seeing we are infinitly indetted we herein must be obedient Touching which duetie what commaundements haue we Leuit. 19. in the holy Scripture Did not Almightie God charge Israel that they should leaue the gleaning of their haruest and the remainder of their vintage that the poore might thereby bee releeued Gaue hee not to the same Deut. 15. people commaundement that when they came into the land of their inheritance if any of their brethren fell into pouertie they should giue vnto him and not bee grieued Isai 58. therewith that so they might be blessed from God Doth not God call the hypocrites who pretended religion to this point and propertie of seruice and holie worshippe to breake their bread to the hungrie to call againe the wanderer to cloath the naked and not to despise their owne flesh Doeth not our blessed Sauiour Luke 6. exhort men to this effect of religion and therein to imitate the example of God Doeth not Saint Paul perswade men to distribute to the necessitie of the brethren Rom. 12. Doth hee not desire the Church of Galatia to Gal. 6. doe good vnto all men but specially to the housholde of faith Doeth hee not will Timothie his scholer to 1. Tim 6. charge the riche men of the worlde to bee riche in good workes and readie to distribute Exhorteth not the Heb. 13. Apostle to the Hebrues to communicate and distribute to the poore and needie because thereby God is well pleased Doe not sundrie other Scriptures sounde to the same sense and purpose Seeing Almightie God in his lawe the Prophets in their writings our holie Sauiour in the Gospell the blessed Apostles in their Epistles haue hereunto mooued then no doubt the verie viewe and recording of this commaundement might mooue all such as professe pure Religion and vndefiled before God to this duetie of charitie 2 Neither this onely but also the remembrance of our frailtie and ficklenesse of our worldly condition must moue to charitie For such as are riche to day may be poore to morrowe our riches are vncertaine our state miserable our condition variable our selues may neede to morrowe who to day wallow in all wealth we may come to pouertie which now abound in plentie wee may bee pinched with penurie which nowe enioy prosperitie To the ende therefore that we may finde mercie in miserie let vs shewe pitie in our prosperitie knowing this that who so shutteth his eares to the crie of the poore shall crie himselfe and not bee heard Our Sauiour auoucheth that with what measure wee Prou. 21. Matt. 7. meete vnto other other shoulde meete with the same vnto as also if we meete in a plentifull measure of mercie wee shall haue plenteous mercie shewed vs againe if wee meete in a harde measure of senslesnesse and want of feeling our brethrens want wee our selues shall bee vnpityed in the time of our anguish This Apostle affirmeth that there should be condemnation James 2. mercilesse to him that sheweth no mercie For assuredly whosoeuer in censuring and rashly condemning his brother or not in relieuing and helping him in destresse sheweth himselfe cruell currish hard hearted and mercilesse shall finde Almightie God and men also hard seuere mercilesse and rough agaynst him It is good therefore men should thinke of themselues in their brethrens persons and recount that wee our selues in perill deserue not to bee deliuered if in daunger wee stretch not out our helping hande to others neither in necessitie to be pitied if we succour not in neede such as are destressed This frailtie and changeablenesse who so weigheth and considereth a right shall easily be moued to this propertie of religion and duetie of loue which Saint Iames commendeth 3 That we are members each of each other and all members of one bodie might it not moue vs to mutuall succour In the naturall bodie if one part be grieued the 1. Cor. 12. others are all disquieted if the hee le be pricked the head stowpeth the backe boweth the eyes looke the fingers feele the handes holde and euerie part endeuoureth to remooue the griefe and when our Christian brethren and sisters suffer shall we be senselesse When wee are full shall wee thinke no man emptie VVhen we are housed shal we thinke no man to be harbourlesse When we are clothed shall we perswade our selues that no man then is naked If we be whole is no man sicke If we be sound is no man sore If we be free is no man bonde If vvee bee vvarme is no man colde If vvee abound doeth no man lacke Shall nature teach our members mutually to helpe one another and shall not the bonde of spirituall incorporation teach vs one to suffer with another one to succour another The Pellican when hers are sicke with her owne blood succoureth them and shall we not helpe in their neede our needie brethren redeemed and raunsomed with the bloud of Christ Whome assuredly we haue not for our head neither yet are we his Saints nor felow members of this his misticall bodie vnlesse we bee carefull to succour them in the time of their neede 4 If wee require example God is rich in mercie and goodnesse hee giueth aboundantly to all men and reprocheth none vvhose example our Sauiour commendeth vnto vs to mooue vs thereby to the workes of mercie Be ye mercifull euen as your heauenly father Luke 6. is mercifull 5 If we looke for a president our Sauiour Christ is our patterne who laide downe his life for vs that wee should lay downe our liues much more our goodes for the brethren 1. Iohn 3. 16. 6 If reward may allure vs we haue not onely therefore promise of encrease and multiplying our store here as we see was performed to the widow of Sarepta whose meale in tubbe and oile in cruse though there of dayly were spent decreased not because in destresse she relieued 3. Kings 17. Pro.
Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
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 DIVIDED INTO 28. LECTVRES 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 IESVS CHRISTVS CONTERET CAPVT TVV̄ GEN 3 ERO MORSVS INFERN TVVS OSE 18 CONFIDITE VICI MV̄DV̄ IOA 10 VBI TVA MORS VICTORIA 1 COR 15 Imprinted at London by Iohn Windet 1591. TO THE MOST REVEREND FATHER IN GOD my Lord his grace Archbishop of Canterburie Primate and Metropolitane of all England Richard Turnbull wisheth grace peace with faith from God the father and from the Lord Iesus Christ to be multiplied WHEN I call to mind right reuerende father that worthy saying and sentēce of the diuine Philosopher Plato repeated by Marcus Cicero the famous Oratour of the Romanes in that his worke which is written of duties that we are not born for our selues alone but our Countrie chalengeth one part of vs our parents another our children another and often recounting and recording in memorie the place of the blessed Apostle of our Lord Iesus Christ Saint Peter wherin he protesteth to giue al diligence not onely to stirre vp the Saints of God to vertue and knowledge so long as he remained in the earthly tabernacle of his flesh and liued among them but also to endeuour that they might make mention of those things which he had taught thē euen after his death and departure out of this life I thinke with my selfe am perswaded in minde that it is my bounden dutie in like maner and the dutie of all the learned brethren according to the measure of grace and gift of knowledge giuen and receiued from God to bend al my studie to employ al my labour to giue all my diligence and do al my endeuour not only with liuely voice through preaching but also by writing to profite the Saints and benefite wherein I may the Church of God and the holie congregation of Iesus Christ And not ignorant how greatly it auaileth and how singularly it profiteth euery maner of way in so great diuersitie and as it were confusion and laberinth of opinions to hold fast and retaine immouably vndoubted and sure arguments of the certaine and vnfallible truth of the sacred worde of God and most glorious Gospel of Iesus Christ and knowing no place in al the whole booke of the new testament either more violently wroung or more forceably stretched or more straungely wrested from the minde purpose meaning of the writer by our aduersaries the papists the enemies of the Gospel to the defence of false opinions and assertions of faith religion thē the treatise of S. Iames touching the necessitie of good works in the freely iustified Saints by faith in Christ and borne againe by the word of truth I determined at length became resolute in my selfe by the aide assisting grace of God to read expoūd that epistle of Iames to my parishioners of S. Mari-Colechurch in Chepeside to the ende that the cōtrouersy betwixt vs and the papists might the better bee debated that the place of S. Iames might the more throughly be examined that the truth of heauenly knowledge might more manifestly be apparent that simple and vnlearned men by the plaine deliuerie of wholesom doctrine might the better be edified that all occasion of surmised difference all likelihood of contrarietie betwixt S. Iames S. Paul might be remoued Which epistle I hauing finished and run ouer in a plaine methode in an easie order in such a māner as might best serue for the instruction of the simple and by occasion intimating and signifying so much vnto certaine learned preachers of the citie they forthwith persuaded me to bestow some labor to put in writing that which by worde of mouth I had preached to set forth publikely what priuately I had vttered to my speciall charge and people assuring mee that there would therehence redound and rise profit to the common-wealth and church of Christ Whereunto at the first I could not be persuaded to agree neither might I be brought to condescend vnto their honest request fearing the sharpe censure and hard iudgement of those men whom nothing pleaseth but that which is excellent for wit singular for learning rare for knowledge perfect and pollished with all varietie of things and ornaments of eloquence taught in like manner through practise of time vse of things trial of long experience that in these latter and perilous daies whereinto we are fallen by the will of God men flowe swarme and euery where abound which either spending their owne time in idlenesse vanitie and slouthfulnesse either studious of learning yet enuying as it were common vtilitie and profite will neither set forth any thing themselues to doe good to others neither like of the labours studies endeuours and trauels of other men Wherefore they either teare them with the sharp teeth of bitter backbiting or stinge them with the venemous tongue of reprochful slaunder or strike them with the heauie rodde of vndeserued reprehension or finally wound thē with the bloudie sword of malicious defamation Notwithstanding all this at length partly moued by Christian dutie partly drawen on by brotherly entreatie partly allured with hope that by this labour it may please God that I may winne at the least some one sillie soule vnto the sheepfolde of Iesus Christ a labour no doubte more excellent then to subdue kingdomes by dinte of sworde and nations by force of armes and a thing without controuersie not onely counteruayling all the trauels of any one man but also counterpeazing the paines of many I consented and agreed to the propounded motion Laying therfore aside the greater part of former feare and setting at light the curious reprehensions of those Momi and malitious persons whō nothing pleaseth but what is picked out of their owne fingers ends framed by their owne braines imagined of their owne heads and conceiued by themselues whose reprochfull censure who so regardeth shall neuer bring to light any thing though it be most excellent without quarrell-picking fault-finding sharpe reprouing vtter condemning hauing the publike profite of many and the eternall glory of God as the propounded scope end of all my labours alwaies before my eies I bente my selfe to publish this trauell in writing not as a thing singular aboue all other things for alas how farre is it from that but as a thing I doubt not profitable to the purpose a light to the argument handled a way to prouoke others of greater talents to the enterprising of greater matters and a thing I hope helpfull to those that shall throughly peruse it Which right reuerende Father I thought good to offer and dedicate to your good Lordship beseeching your honour for your accustomable
blessed onely which ioyne practise with hearing of the worde breaketh out and crieth Blessed is he that readeth and they that heare the words of this prophesie keep those things which are written therein Agreeable to which doctrine the Apostle in this place admonisheth the Saintes in these wordes Be you doers of the worde not hearers onely Of which admonition two are the reasons The first is from detriment and hurt They that heare onely and doe not the word also are hurtefull to themselues for they deceiue themselues in a vayne perswasion and thereby hurte themselues to their owne iuster condemnation Men thinke themselues highly in the fauor of God and perswade themselues that they doe GOD good and sufficiēt seruice and haue performed the dueties of christians in conuenient measure when they are content to hearken and listen to the word of God albeit they neuer endeuour thereby to leade their liues neither to reforme their manners thereunto But this being nothing so they greatly deceiue themselues and procure iuster condemnation against themselues from God For hovv much more mē knovv by hearing so much more do they enhaunce their iudgements increase their punishment if they vvalk not according to their knovvledge Our Sauiour Christ protesteth that that seruant vvhich knovveth Luke 12. the vvill of his master and doeth it not should be beaten vvith many stripes This Apostle witnesseth that it is a double sinne to a man to know what to doe aright and not to do it he that knoweth how to doe aright and doeth it not to him it is sinne not sinne simply but sinne with aduantage Whereunto Iames. 4. Saint Augustine writing to Athanasius subscribeth Epist 144. By Gods word and lawe man sinneth so much the more how much the more by the word he knoweth that to bee sinne which he committeth Saint Chrysostome thereunto Homil. 12. Popes Anty agreeth who to the people of Antioch writeth in this māner against their vsuall swearing whereof they had often heard yet were not amended the oftner men heare the more they offend the more they encrease their punishment if they reforme not that whereof they haue heard so often Theophilact to the like sence soundeth vpon the words vpon Luk. 12. Cap. of our Sauiour How much the more hee knoweth which sinneth so much the greater punishment he procureth to himselfe Saint Ambrose in like manner citing the wordes of Christ in the seuenth Chapter of Saint Mathew his gospell 1. Offic. c. 26. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doeth the things which I say concludeth thereupon For I knowe not whether the studie of knowledge without practise and deedes doe not more inwrap vs no doubt then our know ledge without obedience doeth inwrap and intangle vs in her iudgements The more often the Israelites heard the voice of their Jerom. 5. 6. Esay 42. c. Prophets the more inexcusable were they when they did not obey them the more our Sauiour and his Disciples preached to Cities and people the more they denounce Iohn 15. Mat. 11. punishment vvhen they hearing would not doe thereafter The more knowledge men haue the more they deceiue themselues if they doe not thereafter The more men and women know as many very carefully in shewe heare such as they lust and to whom they in the vanitie of their humors are addicted the more iust condemnatiō they procure to themselues and the heauier wrath of god they heape and treasure vp against themselues and they doe not that which they knowe by hearing Whereof to aduise men the Apostle geueth vs this worthy admonition Be ye doers of the word not hearers onely deceiuing your selues This lesson must we heare this counsell must wee follow this doctrine must wee embrace who bosting that we haue hard two or three sermons this day or that day for all that we neither diminish ought of our pride in flaūting ruffs in curious cuffes in coloured starche or other our vanities Nether haue we left our boiling malice our swelling hatred our cursed couetousnes our fleshly pleasure neither abate we any thing of our vvanton banquets our riotuous feastes our sumptuous tables neither stay vve our bribed hāds our slaunderons mouthes our blasphemous tongues our lying lips neither withhold we our selues from pestilent vsurie cruell oppression violent extortion fraudulent dealing with our brethren neither finally doe we amend those enormities iniquities sinnes and blemishes of our liues whereof we haue beene admonished and thus to our iuster condemnation flattering our selues with bare hearing we deceiue our selues Seing then the knovvledge vve haue by hearing the vvord vvithout practise of vertue and studie of good vvorks encreaseth our iudgemēts and in contenting our selues vvith hearing only vvithout the doing of Gods vvill reueled vve deceaue our selues to our greater condemnation Let this reason moue vs to bee doers of the vvord and stirre vs vp to embrace the doctrine of the Apostle be you doers of the vvord not hearers only deceauing yourselues The hearing of our time is in many marueylous the knoledge of the cōmon people is great hath not been the like in any former generatiō in this our Countrie and Nation their vnderstanding in the Scriptures is such as that many of the Laitie and people can talke with glorie reason with feruencie dispute with a grace of the Scriptures of God whose hearts notwithstanding are puft vp with pride whose mindes are set on mischiefe whose feet are swift to shedde innocent bloud whose handes are full of briberies whose heads are occupied about couetous desires whose liues are stained with vsurie and oppressions whose bodies are wearied and wasted with pleasures choaked with the cares enticed with the delightes carried away with the vanities rauished with the inordinate desires of this wicked world hearing the sound of the word in their eares but admitting not the sence in their hearts are greatly and grosly deceiued like the Athenians who could talk much of vertue but practised nothing thereof whom Pantolidas the Ambassador hearing dispute Partolidas of vertue and being demaunded how their speaches pleased him answered Their talke was good and deserued praise but this was to be lamented that speaking so well they would not reforme their liues according to vertue So our knowledge and talking of the Scriptures of vices to be remoued and vertue to be embraced is worthy praise but this is greatly to be lamented that we talking so well doe walke so wickedly Herein if we runne on still and so continue we enhaunce our punishment encrease our iudgement enlarge our condemnation Wherefore we must not be hearers onely but doers also of the worde of God as the Apostle here admonisheth The next and second reason vvhy vve must be doers 2. Reason of the lavve not heaers only is dravven from the vse of Gods vvord vvhich is to reforme in vs those things that
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
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
Deut. 22. 1. ver 5. it home to the owner and not cause it to erre Hath he care ouer brute beastes that they should not wander and would he not much rather that men themselues wandering should be conuerted from their errours vnto the way of truth Nature it selfe teacheth vs that it is a point of humanitie to call the wanderer into the way therefore haue the heathen made laws against them and set downe punishments to such as refused to teach and leade the wandering straunger into the right way Shalâ— nature teach vs care of mens bodyes and shall not grace teach vs care of their soules Shall wee bring into the right way him that wandereth in bodie and shall wee not turne them into the true path which leadeth vnto life which through errour wander in their mindes Proâ—lides they say deuised certaine images or signes which Statuae Mercurialis they called Mercuriall hauing three heades and caused them for this purpose in places where three wayes mette to bee erected that they might as it were point and tell which of the three wayes the wandering and wearie trauayler might take without errour or going astray our of his way And for this cause I suppose in Why crosses were sea vp in high waies high wayes which meete in our Countrie there haue beene pillers Crosses or images likewise erected afterwarde by the vanitie of men abused supersticiously Haue the verie heathen had care to leade men into the right way from erring and wandring and shall not christians giue all diligence and imploy all paynes to bring their brethren into the right way least they wander to their destruction Shall not Christians hereof bee chiefly carefull being themselues happily informed in the wayes of the Lord and in the sound doctrine of the Gospel to traine vp others therein and to cal thereunto such as erre wander As almightie God giueth not men riches that they alone might vse them to whom they are giuen but that others might therehence receiue comfort so neithet giueth hee riches of the minde as knowledge learning wisdome vnderstanding to men that they shoulde shutte them in the closet of their owne hearts but that Prou. 15. 7. Mat. 25. 27. Mat 24. 25. 1. Pet. 4. 11. like wise and good stewards they might communicate them to the benefite of others that they may make many brethren partakers of their ioy Wherefore when wee through the prosperous and happie minde of Gods vnmeasurable greatnesse and riches of mercie are arriued at the desired hauen of knowledge and truth wee shoulde not onely courteously but Christianly endeuour to shew such as yet are tost with the waues of errour what way they may escape the quicke-sandes the sharpe rockes the daungerous courses and shipwracke it selfe and as it were with stretched out hands be readie to receiue them least they perish and so by all meanes to labour their conuersion This Apostle hath exhorted Christians in the former treatise by prayer confession of faults the like to seeke to driue away the diseases of the bodies of their brethren how much more care should we haue of driuing away the diseases of their mindes Wherefore if we see any man or woman brother or sister caried either with vaine opinions into falshood or with wicked life into corruption and so either erre in the one or in the other we ought not bitterly to vpbraid them nor sharpely to rebuke them alwayes neither reprochfully to checke them nor vtterly to neglect them but rather by all meekenesse and gentle demeanour to reclaime and conuert them that they may come to the knowledge of the truth and so be saued But if wee suffer and let them alone either in the falshood of their opinioÌ„s or in the corruptioÌ„ of their liues therein to stande or fall liue or die sinke or swimme we shewe our selues carelesse and of a dull spirit hardened in heart not mollifyed nor softened with Christian charitie to bee touched with the errours of our brethren It is the duetie then of euery one that is strong to reach the hand to the feeble and weake brethren to conuert them of them that are wise learned and of vnderstanding to offer their helpe to the ignorant to bring them to knowledge of them that are alreadie annointed with the oyle of gladnesse aboue their fellowes to giue Psal 45. all diligence to winne many vnto Iesus Christ that they may make many brethren pertakers of their ioy that 1. Cor. 9. they may holde fast the exhortation of the Apostle and studie to conuert sinners from going astray out of their waie And the Saints of God seeke the conuersion of sinners from their euill waies by sundrie meanes How men seeke to turne their brethren froÌ„ errour 1. By instructing them which are ignorant and in errour that they may thereby come to the knowledge of the truth 〈◊〉 hereby are men turned away from their errours and euill wayes as the wiseman Salomon affirmeth The instruction of a wiseman saith he is as a well spring Prou. 13. of life to turne away from the snares of death by telling and teaching our brethren what is religion what is superstition what is right and what is wrong what is good what is euill that the one may be imbraced the other refused we seeke to conuert our brethren from going astray out of their waie 2. We seeke the conuerting of our brethren out of their errours wheÌ„ we brotherly reproue them of the wickednes they haue coÌ„mitted that thereby they seing their owne errours iniquities may thereof repent and therefro be turned And this Salomon also maketh a way to conuert Prou. 6. the brethren which erre go astray wherfore shewing that reprehensions out of the Scriptures whereby our sinnes are reproued are waies to reclaime vs and to lead vs vnto life saith corrections for instruction are the way of life Nathan by his reuerend reprehending of the sinnes of 2. Kings 12 Dauid brought him to the knowledge of his wickednesse and so conuerted him from his errour of life stained with shameful adultery cruel murther The holy prophets the blessed Apostles by reprouing men of their wicked liues reclaimed called them away oftentimes from their errours and so conuerted them The ministers preachers of Gods worde the residue and rest of the Saints of God by reprouing and reprehending men for their extreame oppression insaciable coueteousnes biting vsurie swelling hatred intollerable pride horrible adulteries vncleannes beastly dronkennes filthy lying reprochful slaunder and other their iniquities which they haue committed oftentimes thereby reclaime and conuert them Which care most men most women haue now cast of For we are so squemish so full of good manners that for feare of offence we will not reproue the brethren sisters that they may be coÌ„uerted We let them blaspheme speake filthily weary and wast their bodies in vncleannes by lying to slay their soules runne on