in your doings and become iudges of euill thoughts The force of which place is that such as in publike assemblies and generall meetings of men preferre the rich and great men of the worlde but disdaine and reprochfully dispise the poore offende and are iudges of euil thoughts do amisse iudge and that corruptly such therefore as respect mens persons do euill respect of persons is therefore euill To preferre a rich man for his gold rings sake or for his apparels sake and to contemne the poore for his vile rayment and pouerties sake is sinne To place the rich in worshipfull place albeit vnworthie and to disdaine the poore neuer so vertuous neuer so honest neuer so godly is iniquitie be fore God and a thing by the Apostle condemned Wherein the rule of equitie is broken the law of iustice is violate which requireth that that be giuen to euerie one which appertayneth to euery one VVhich Saint Paul also expressing willeth that we giue euery one their dutie tribute to whom tribute custome to whom custome feare Rom. 13. to whome feare honour to whome honour belongeth Now to whom belongeth greater honour then to such as are vnfained professours of Iesus Christ Honour and glorie saieth Aristotle is giuen in token of vertue and what vertue is greater then religion the true faith in Iesus 1. Rethoriâ—o Christ Such therefore as are religious and professe the faith of Christ vnfainedly albeit they be pooe are they to whom honour belongeth To haue the rich in account for their wealth brauerie and the poore in coÌ„tempt for their bafenesse and beggerie is contrarie to equitie and iustice Which thing who so doth is partiall and a iudger of euill thoughts in following a false rule of difference making riches the rule of difference and deseruer of honour when riches are not but faith and religion all such are worthily condemned for that they are more moued with outward pompe then true pitie worldly countenance then Christian calling thinking saith Baeda and Vpon thiâ— place iudging within themselues that a maÌ„ is so much the better how much the richer which to thinke is great partialitie and worthie to be condemned This place taketh not away degrees of honour from men neither denieth it honour or worship to be giuen to men of honour or worshippe albeit wicked and vnworthie neither preacheth the apostle disordered confusion as the Libertines and Anabaptists in former times haue and now phantastica land vnbrideled spirites doe who would remoue degreles of honour and calling not onely out of the Church but I feare out of the common wealth also For the Scriptures haue taught vs the Prophets haue confirmed by examples our Sauiour Christ hath willed and the Apostles haue inioyned honour to be giuen euen to the idolatrous vnworthie wicked persons S. Iamet here onely teacheth not to esteeme or iudge of the faith and religion of Christ in men by their outward appearance neither in the publike meetings of Christians to reuerence honour preferre the wealthy and rich men of the world being prophane wicked with the disgracing discountenancing and disdaining of the poore which are religious as the words themselues import when to the rich men say sit here in a good and worshipfull place and to the poore sit there or sit vnder my foote-stoole which argueth disdainfull contempt of the poore brethren For if in spectacles and theatrical sights in election of officers in parliaments in assises and sessions and in al well ordered assemblies and meetings of men there is difference of men and comlinesse of persons obseured how much more in ecclesiasticall meetings and christian conuenticles ought there an order to be obserued wherof the primitiue church was carefull appointing their place for the ministers theirs for the laitie theirs for theÌ„ which were to be catechised theirs for them which were to doe penaunce and make open acknowledgement of their offences The same was ratified by counsels confirmed by fathers and for the businesse of the Churches or the reprouing of mens vices and correcting of them which fel both Tertulian and S. Ambrose writeth that there Apolog. 39. vpon 1. Tim. 5. 1. were seueral places for certaine persons assigned the shadow whereof and as it were the print and token in our Churches remaine in the seates of Bishops in consistories and such like So then all difference and degrees of men are not here forbidden but in Christian assemblies to respect the rich with the contempt and disdaine of the poore is condemned in this example As such then as preferre a man for his gold ring or gay garments but contemne the poore for his vile and miserable condition making outward pompe riches glorie when they should make soundnesse of faith the zeale of religion the sinceritie of the heart and care of Gods glorie the difference of men therein greatly offended So when we haue the faith of Christ in estimation for the persons sake and iudge of religion by riches wealth honour we offend in like maner in hauing the faith of Christ in respect of persons and by this example are here condemned By which it commeth to passe that rich men wealthie men honourable men oftentimes puft vp and swelling with pride that euery were they are regarded disdain and coÌ„temne all other thus often times vile men vnworthy prophane vngodly are exalted and those in whom vertue flourisheth faith shineth wisedome appeareth are suppressed and not regarded which is a thing intollerable in Christian profession Hereby men are partiall in themselues and become iudges of euill thoughts being euill affected in so great a matter 2 In which example the Apostle condemneth two The euils in such as respect mens persons euils 1 The peruersenesse of their iudgements which thus respect the persons of men 2 Their madnesse And for the first euill whch is the peruersnesse of their iudgement thus saith the Apostle hearken my beloued brethren hath not God chosen the poore of this worlde that they should be rich in faith and heires of the kingdome But you haue despised the poore Their iudgement is naught and peruerse who iudge contrarie vnto God this men do which honour the rich which are prophane and wicked contemne the poore which are godly For God contemneth the proud and wicked be they neuer so rich neuer so wealthie neuer so noble neuer so honourable Psal 18. 1. Pet. 5. regardeth the huÌ„ble godly be they neuer so poore neuer so miserable neuer so base of condition Thus god accounteth not of men for riches wealth honor nobilitie but for godlines faith religion and vertue then men iudging contrariwise hereunto are peruerse in iudgement That God honoureth the poore whom men contemne and despise the Apostle teacheth in that he calleth them to be rich in faith and heires of the kingdome promised vnto those which loue him To contemne the poore whom God accounteth of and to disdaine them whome God honoureth is great
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
it is with men in our age let a poore man owe ought to the rich he shall forfette his bande he shall paye for the time he shal be sued for the debt with all vnmercifulnes and crueltie he shal be forced to satisfie to the vttermost farthing which is a sinne for which the prophane rich men are to be accounted accursed Or finally when rich men pretende title to the right of the poore and so wrongfully sue him to take from him his right patrimonie purchase or inheritance partly by his owne countenance partly by his riches calling the poor before iudgements for his owne Not that it is now not lawfull for any rich man to sue the poore for his right or that all rich men doe bring the poore before iudgement seates alwaies for as it is lawfull for the rich to get his owne in some respectes So neither doth euery rich man sue euery poore man which is indangered vnto him but because the prophane couetous and wicked rich men commonly so doe and that then when they should forgeue for Christes sake as when the poore is vnable to pay when he is godly and desirous to liue by his labour and endeuoureth to liue out of debt and danger and yet cannot Now to call such before iudgement seates to sue them for extremities to sollicite and trouble such and with crueltie to seeke the vttermost of them is mercilesnes and crueltie for which the prophane rich men are to bee accounted execrable and accursed These wicked prophane vngodly rich men care not for wife nor children houshold nor familie of their poore distressed brethren they regarde neither vertue religion godlines nor honestie they turne their eyes frō their pouertie vnablenes carefull endeuour they will be satisfied they will cast them in prison bring them to seats of iudgement keepe them in durance they wil make dice of their bones but they will haue the extremitie of them and the more godly men be the more these tirannes rage against them forgeuing rather great summes to the voluptuous prodigall lasciuious wicked and wanton persons then to release small matters to the godly Seeing then the rich vse such vnmercifulnes towards the poore for which we should rather account them cursed it seemeth great madnes in men so partially to honour them which are thus wicked 3 The third sinne and euill in the rich men of the Blasphemie world wherefore they are to be helde accursed is their blasphemie against the religion of Christ they blaspheme the worthie name whereby ye are named You are named after Christ Christians this worthie name is by prophane rich men blasphemed they blaspheme the worthy name which is called vpon you that is where after you are called or named The Apostle according to the phrase of the Hebrewes speaketh As the name of the father is called vpon by the child that is the childe is named after the name of the father Which phrase Iacob vsed when hee blessed the two sonnes of Joseph the Angell which hath Gen. 48. deliuered me from all euill blesse the children and let my name be called vpon them and the name of my Fathers that is let them be named by the name of my Fathers and by my name The name of the husbande is also called vpon by the wife that is the wife is named after her husband as the Prophet Isai speaketh In that daye shall seuen women take holde of one man and say Wee will Isai 4. eate our owne bread and weare our owne garments that is we will finde our selues but let thy name he called vpon vs let vs be called by thy name In religion the true worshippe and seruice of God the name of God is called vpon the professors of Gods seruice Moses speaking of Deut. 28. the preferment of Israel aboue all other people that God was their God and they his people saith Then all people of the earth shall see that the name of the Lord is called vpon ouer thee Daniel the Prophet of God in his prayer and confession of his sinnes and the sinnesnnes of the people Dan. 9. saith in this wise O Lord heare O Lord forgeue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy Citie and vpon thy people thy Citie people are called after thy name the citie of God the people of God Amos prophecying of Amos 9. vniting the Edomits and other enimies of the Iewes with them in the misticall bodie of Christ in like maner speaketh in the person of God I will raise vp in that day the Tabernacle of Dauid which is fallen downe and I will raise vp his ruines and builde it as in the daies of old that they may possesse the remnant of Edom and of all the heathen because my name is called vpon them saith the Lord that doeth this Vnder the Gospell Christian religion and the name of Christ is called vpon Christians that is Christians are named after the name of Christ as here the Apostle speaketh The worthy name of Christ which was called vpon the Saints that is whereby the Saints were named being Christians of Christ by the wicked worldlings and prophane men of the earth is blasphemed and euill spoaken of For rich men commonly are enemies vnto religion and either openly they blaspheme it or secreatly scorne at it So that as not many wise according to the fleshe nor many noble nor many mightie are called thereunto so neither many rich men because their happinesse trust and confidence is in their wealth which withholdeth frō comming to the kingdome of GOD. For the which cause our Sauiour pronounceth it easier for a Camell to Mat. 19. passe through the eye of a needle then for a rich man to enter into the kingdome of God Seeing then these prophane rich men dishonour God and his Gospell it were madnes for you his children to geue honour vnto them The worthie name of Christ and his Gospell as generally of all men so specially of prophane rich men may two wayes be blasphemed dishonoured and euil spoken of 1 When they deride iest scorne and scoffe at Christian religion speaking maliciously disdainfully against Christ and his profession Thus the Scribes and Pharisies with the Iewes blasphemed the worthy name of our profession when they called Christ Samaritan when they saide hee cast out deuils by the power of Beelzebub the Iohn 8. Mat. 12. prince of the deuils when they called and counted his doctrine deceite heresie newe and strange doctrine not to be suffered Thus Iulian the Apostata blasphemed this worthie name when in contempt he called Christ Galilean Carpenters sonne the man crucified Thus Porphirius Tripert hist. lib. 6. c. 6. Cyril contra Jul. c. the Philosopher Lucian the scorner blasphemed the worthie name whereby we are called when they reuiled reproached spoke euill of and scorned the Gospell The Heathen Philosophers and Galen the
another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
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
vpoÌ„ whom the tower of Siloe fell for great sinners because of Luke 13. Acts 28. the heauy hand of God vpon them whose iudgement our Sauiour condeÌ„neth The Barbarians at Melta now called Malta seing a viper spring out of the fire light hang on Pauls hand iudged him a murtherer because of the sight of the viper which they thought to haue been sent of God as against a murtherer of men or some most wicked person Of this euill they are also guiltie who with their mouthâ—â— condemne iudge others vpon external shew outward tokeÌ„s Such as condeÌ„ne those for hypocrites who stoupe in their going those for arrogant and proud which goe vpright those for solemne which are addicted to silence those for wanton and light of life which are pleasant in talke those that are spary in their liues for misers such as are comely apparrelled for lasciuious as his aduersaries did iudge Gneus Pompeius for effeminate because he scratched his head with one finger and the Romans iudged Fabius for slouthfull because in al things he lingered and delaied on till by his lingering he had preserued the weale publike Such as familiarly apply theÌ„selues to men they iudge as flatterers whom they see graue they condeÌ„ne for Stoicall those that bear iniuries they hold as malicious disseÌ„blers they which in case resist authours of seditioÌ„ raisers of tragicall disturbance in common weales whom they see religious aboue others theÌ„ they haue as superstitious such as are not come on so farre as themselues they iudge as temporizers and carnall professours This euill of tongue must be restrained otherwise wee iudging after outward appearance which Christ forbiddeth chalenge that to our selues which is Iohn 7. John 5. 2. Cor. 5. James 4. proper to Christ to whom all iudgement is committed Finally condemning and iudging the law which we doe when we iudge our brethren and in so doing are not doers of the law but iudges we make our religioÌ„ vaine so if any man seeme religious and refraineth not his tongue from rashly iudging the brethren this mans religion is in vaine 4 Another euill is flatterie a speach and report of false and vaine praise geuen to a man when we speake things that are false to please men feed their humors when we say what they say deny what they deny when to sooth men vp we call day night light darkenes sweet sower good euill And coÌ„trariwise I say whether in manners or in doctrine this is an euill of the toÌ„gue froÌ„ which who so refraineth not his religion is vaine Such are Parasites and flatterers whose mouthes are instruments of false praise Such are false Prophets false teachers false pastors which for feare of men or for their fauour either suppresse the trueth and speake it not or els conceiue lies and vtter them This is pernitious in the Church and in the Commonweale in societies and in priuate families in all states and degrees of men into whose handes it is more dangerous to fall then into the handes of Rauens as Diogenes affirmeth For Rauens eate mens bodies dead but flatterers deuoure them and feede on them liuing Wherefore as of wilde beastes tyrantes are worst so of tame beastes flatterers Which thing is so odious vnto God who is the God of trueth as that they which flatter in their lippes make their religion vaine before him Wherefore if any man among you seem religious and refraineth not his tongue from flattering also this mans religion is in vaine 5 DissimulatioÌ„ wheÌ„ we pretend one thing in our words and speaches and haue another thing in our heartes whether it be to God as hypocrites or to men as counterfets maketh also our religion vaine Vaine therefore was the religion of the Israelites who promised their Exod. 19 Psal 8 Iosua 24 Psal 12 Mat. 22 faithfull seruice vnto God yet their heartes were turned after wicked waies starting aside like a broaken bowe the religion of Saul and those wicked ones which dissembled with Dauid the religion of the Pharisies and Herodians which glosed with Christ in the gospell the religion of euery man and woman which hath one thing readie in mouth another couered in their hearts and so dissemble in their false tongues is in vaine and odious before GOD for if any man seeme religious and refrayneth not his tongue from this euill also this mans religion is in vaine 6 The sixt euill from which we must refraine is lyeng which is a false signification of speach or voice with intention to deceiue This God to abandon from his people willed them they shoulde not lie one to another Which the Prophet expounding exhorteth the people Leuit. 25 Zach. 8. Ephes 4. to speake the trueth one vnto another and not to lie The Apostle remouing all the workes of the old man corrupted with deceaueable lustes of the fleshe from the true professors of religion and such as were regenerate by the gospell whose religion it marreth exhorteth in this wife Wherefore put away all lying from you and speake the trueth one to another for you are members one of another This euil reigneth in the tongues of many euen professing religion and the Gospell whose houses are vpholden whose riches are increased whose families are mainteyned whose children are aduaunced whose sonnes are made Gentlemen by the lies their fathers and their seruants in their shoppes in their warehouses and in other places haue made for aduauntage But haue we thus learned Christ Is not all our profession and religion in vaine by the falshood of our tongues that wee may also with the Apostle conclude that if any man or woman among vs seeme religious deuout and holy yet refraineth not his tongue from lies but vseth deceit in his lips euen this mans religion is in vaine as the Apostle auoucheth 7 The next euill which corrupteth our religion and maketh it vaine before God is filthie speach whereby not onely our liues are descried to be euill but our hearts to be wicked and our religion counterfette This I would men professing godlines would remember whose mouthes are open oftentimes to great filthinesse as if thereby their religion were not defiled But as Diogenes seeing a faire yong man speaking filthily said art thou not ashamed to dravve a leaden svvorde out of an yuiry scabberd so may vvee say to such as vvhose profession is fayre but their communication filthy are you not ashamed to dravve such filthinesse ouâ— of so holy and precious a calling and against them also conclude vvith this Apostle if any man among you seem religious and here from refraineth not his tongue this mans religion is vaine 8 Another is slaunder vvhereof chapt 4. verse 11. 9 Another cursing and execration chapt 3. v. 9. 1. Pet. 3. v. 9. 10 A tenth euill is blasphemy and svvearing spoken of chapt 5. verse 12. Of all these and euery one of them vvith such like may vvee vvorthily say vvith the Apostle if any man among
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.
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