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

hypocrites thinke their counterfeite ho●ynesse to bee true holinesse wherefore they embrace it they brooke it they delight therein they loue it as if it were sincere and perfect integritie And thus they may bee compared vnto fooles looking into glasses who heare the worde awd looke into the law being carelesse to obey it The other part of this similitude is who so looketh into the perfect law of libertie hee not being a forgetfull hearer but a doer of the worde shall be blessed in his deede In which member we see the lawe is called perfect and a perfect law of libertie 1 Perfect which addition Dauid also giueth vnto the law The law of the Lord is perfect conuerting the soule Psal 19. therefore so called because whatsoeuer appertaineth to faith and godlinesse is therein aboundantly set downe and deliuered so that neither in doctrine neither in maners we ought to seek for any other thing whatsoeuer S John entreating of the perfection of the newe lawe which is the Gospell confesseth that therein all things which Iohn 20. our Sauiour did were not written yet sufficient things to be written which men beleeuing might thereby liue wherefore he saith Many other signes and tokens did Iesus in the presence of his Disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is Christ the sonne of God and that in beleeuing ye might haue life through his name Saint Paul writeth that he kept not backe any thing from the Church of Ephesus but hath shewed them all the Acts 20. counsels of God Tertulian crieth out that that Church is happie to which the Apostles haue powred out all the Tertulian doctrine of God euen with their owne bloud Our Sauiour promiseth the Church a Comforter which should Iohn 16. bring them into all truth What truth is it that the holy Ghost did not teach the Church But yet least wee should thinke there were other truthes beside such as were preached by Christ and penned by the Euangelists it is added that that Comforter should teach them whatsoeuer Christ had taught them before Wherein was enough to saluation as Iohn witnesseth Saint Paul sheweth the excellencie of the worde of God and how perfect it is in all poynts affirmeth that all Scripture is inspired 1. Tim. 3. from aboue and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God might be perfect instructed to euerie good worke Vnto this truth the fathers reuerendly subscribe Saint Tract 49. vpon Iohn Augustine sayeth that where as Christ had done manie things which were not written yet such things were chosen to bee written which the writers thought sufficient for the saluation of them which beleeued Saint Cirill Lib. 12. vpon Iohn hath almost the same wordes All things that were done by Christ were not written but those things onely which seemed sufficient both to maners and to doctrine that men shining through true faith and good workes might come to the heauenly kingdome by Iesus Christ our Lorde Chrysostome vpon Matthew not once and Vpon Mat. 22. 4. hom vpon the Epistle to Titus in like manner sheweth that all things necessarie are in Scripture reuealed therefore concludeth he that they are perfect Athanasius finally affirmeth that the Scriptures inspired frō aboue is sufficient for instruction in all vertue And this is true in the whole lawe of God but most manifest in the doctrine of the Gospel The lawe which by Moises ministerie was giuen the people was so perfite that almightie God forewarned them that they should neither adde nor diminish therefrom end howe seuerely he punished that malapert and Deut. 4. 12. Prou. 30. sawsie boldnesse in the Israelites which aduentured to adde any thing either to the doctrine or the ceremonies so many sermons of the Prophets the interpreters of the lawes so many testimonies of holy Scripture the holy sacred diuine histories our Sauiour Christ himselfe witnesseth most plainly Shall we thinke more basely now of the Gospell which is a doctrine more excellent then the ●awe Shall wee thinke God had lesse carefull conside●ation of his church in the daies of his son being on earth ●nd afterward then he had in the time of Moises Or shall ●e dare to imagin the Prophets to haue left a more per●ect doctrine then the apostles taught by the very mouth ●f Christ and ledde into all truth by the holy Ghost according to the promise Wherefore if the lawe were perfect so that the people durst adde thereto or detract therefro nothing which who tempted were punished shall not the Gospel containe a most perfect doctrine whereunto nothing may be added from which nothing may be detracted This the Angel acknowledged whē in Reuel 22. the shutting vp and concluding of the Gospel he protesteth that if any man adde to the wordes of that booke God should adde the plagues in that booke written vnto him and if any should diminish any thing therein God would diminish and take away his name from out of the booke of life Thereby therefore is the perfection of the Gospel concluded Which thing the holy Apostle here to expresse vnto vs calleth the worde of God the perfect law For this cause the Scripture hath the name of a Canon giuen it and is called Canonicall because it is the onely perfect rule line leuell and square whereby all doctrines and all maners must be meet measured examined and prooued as by that which is most sufficient and perfect which suffereth no addition nor detraction for then the rule and measure faileth This being true as most true it is not onely by the infallible worde of God but by the manifest testimonies of the reuerend fathers then Ambrose 3. de virgini all inuentions dreames doctrines traditions vnwritten verities must fall to the ground and be condemned as counterfet adulterie and sacriligious which are not warranted out of the perfect law of the Gospel as Saint Ambros affirmeth The Gospel here hence then is proued to be perfect 2 As it is perfect so is it a law of libertie not that it bringeth men into carnall freedome to do what they lust 1. Pet. 2. whereunto the wicked abuse it for a cloake of wickednesse but because it setteth vs at libertie in our consciences from Satan sinne and death which we obtainie by Christ Iohn 8. who freeing vs we are free in deede He therefore calling vs to the glorious libertie of the sonnes of God and the Gospel preaching this libertie of conscience vnto men is called the law of libertie 3 In this law must we continue herein must we looke continually herein must we meditate day and night herein must we spend our dayes Some thinke it enough Psal 1. to looke into this law once in their liues Some thinke it much to looke into it once in a yeare two three or seuen Some perswade

this world 1 The first euill for the which the prophane riche Tyranny ●en are to be held as execrable is their tyrannie they ●ppresse the poore by tyrannie Men are oppressed by tyannie diuers waies 1. When they are imprisoned afflic●ed persecuted cruelly by the rich and mighty men of the ●orld then are they oppressed by tyrannie The poore ●rethren the holy men and Saints of God for the profes●on of the faith for the religion of Christ for the defence ●f the word of trueth by the mighty men of the world a●y wise afflicted are oppressed by tyrannie Thus were ●e Apostles of Christ by the cruell Scribes Pharisies and ●rinces of the people by tyrannie oppressed when for the ●ospels sake they were imprisoned scourged excommu●icate and persecuted Pylat Herod conspired together Mat. 27. ●o oppresse our Sauiour Christ by tyrannie Thus was Acts 7. ●aint Steuen the blessed Martyr oppressed by the tyrannie ●f the Iewes and for the religion of Christ persecuted vn●o death Thus the Prophetes by the tyrannie of their ●rinces as Isai Jeremie Amos and the rest haue been op●ressed Thus the holy men of God the poore Saints and ●rethren in Fraunce in Flaunders in Italie in Spaine are ●ppressed by tyrannie Thus the renowmed Martyrs in ●ur own countrie and nation not long since haue in like ●anner by tyrannie beene oppressed After like manner ●● the time of the Apostle the poore brethren were oppressed by the tyrannie of rich men wherefore the riche ought rather to be accounted execrable and cursed then with disdainefull contempt of the poore brethren to bee preferred and honoured of men 2 The rich oppresse the poore by tyrannie when in the trades of this life they deale hardly deceitfully vncōscionably extremely This oppression God expresly forbade his people the Israelites in the law When thou sellest Leuit. 25. ought to thy neighbour or byest ought of him you shall not oppresse one another Saint Paul forewarneth 1. Thes 4. of this oppression Let no man oppresse or defraude his brother in bargaining for the Lord is an auenger of such things When the rich men haue gotten commodities into their hands and make the poore pay therefore what themselues lust when they make the poore pay deere whē they might affoord it cheaper when rich men geue mean wares to the poore for the best euill for good putrified corrupt for sound currāt thē they oppresse the poor by tyrannie This oppression in all times and in al commonwealths in all coastes and countreyes of the worlde is vsed whereby the poore through the tyrannie of the rich are oppressed For which the rich ought to be accounted accursed 3 The poore are oppressed also by tyrannie of the rich and wealthie when they wryng them by vsurie forfeitures exactions impositions and vll manner extortiō As the rich oppressed the poore by tyrannie in the time of the Prophet Isai where against he crieth out and complayneth Isai 3. What haue ye to doe that ye beate my people to peeces and grinde the faces of the poor saith the Lord euen the Lord of hostes Almighty God in the Princely Prophet Dauid crieth out against this tyrannous oppression Doe not all workers of wickednes knowe that they Psal 14. eate vp my people as they eate bread Thus were the people oppressed by the tyrannie of the riche in the time of Micheas the Prophet whereof he spake in this wise They hate the good and loue the euill they pluck their skinnes from them and the flesh from their bones and they eate Miche 3. vp the flesh of my people and flay off their skinnes from them they breake their bones and choppe them in peeces as for the potte and as flesh within the cauldron Thus the Prophet condemneth their Iudges officers rulers and rich men of the land for their cruel extortiōs exactions oppressions whereby they might be very well compared to Wolues Beares Lions and sauage Beastes which rent and teare the flesh from the bones the skinne from the backes the partes from the body so outragious is their crueltie These cruel persons for their tyrannous persecution and oppression may be compared to the fish Sargus which haunting the Aegyptian sea oppresseth the little fishes catching al their meat and reliefe from them They are not vnlike the fish Scarus which some take to be the Gilthead or Goldenie Which fish chaweth cud like a beast and deuoureth all the little fishes which meete him Such are the rich men of this worlde against the poore for like Sargus they deuour the meat sustenance and liuing of the poore and eate vp the laboures of their hands and the sweate of their browes licking and wiping the fatte from the beard of the poore Like Scarus they deuour the poore of the land and eate vp the people as it were bread These growe rich of the pouertie waxe fatte of the need feed ful of the emptines cloath themselues of the nakednes house thēselues by the vnharbouring prank vp thēselues by the penurie make themselues mery by the miserie of the poore and so oppresse them by tyrannie for which they should be held accursed 4 Finally rich men oppresse the poore when they weary and waste the bodies of the poore with toilesome labour vnrewarded as the Landlord vseth the poore Tenant the rich the poore without hire to whom they doe seruice for whom they labour toile and moile for feare afflicted and oppressed by their tyrannie Herēce is it that in sundrie places of the land the poore Farmer is compelled to carte to carrie to plowe to sowe to fetch to beare to doe all manner busines for the tyrannous oppression of the Gentleman Thus and by like meanes the rich oppressing the poore by tyrannie ought rather to be accoūted accursed then with the contempt and disdaine of the poore to be preferred Seeing therefore the rich by sundrie waies afflict the poore for the which we should hold thē as execrable it is a point of madnes for men through partiall respect had to their persons to honour them with contempt of the poore which are godly 2 Another and seconde euill for which they ought to be helde accursed is their crueltie and vnmercifulnes Vnmercifulnes For they drawe the poore before iudgement seates either for their profession and religion as in the time of the Apostle was vsuall For for the profession of Christian religion the holy Apostles the blessed Martyrs the faithfull seruants of Christ were drawen before seates of iudgement as in the whole booke of the Actes of the Apostles Acts 5. c in the stories Ecclesiasticall by Eusebius Nicephorus Socrates and others written is apparantly euident Or els for their debts they cruelly handle them and other for matters of no great waight or when loue woulde forgeue all bring them before seates of iudgement sue them in the lawe wearye them with this Court or that and shewe all vnmercifulnes against them Thus

vs that whosoeuer will be a friend of the world maketh himselfe the enemie of God Seeing then there is such contrarietie betwixt the loue of God and of the world as who so making friendship with the world procureth hatred with God it is meete therefore that all professed Christians should addresse themselues to the renouncing of worldly loue and seeke to holde fast the knotte of Gods loue without wauering that we may remaine his friends for euer The case therefore thus standing with men that who so seeketh the friendship of the world therby professeth hatred against God it appeareth manifestly that many men and women which professe christian religion are notwithstanding enemies vnto God For whosoeuer maketh himselfe the friende of this worlde thereby professeth himselfe or at least maketh himselfe in deed the enemie of God and most men and women seeke dayly the friendship of this world as the couetous prowde wanton persons ambitious men adulterers fornicatours vncleane persons vserers extortioners oppressours dronkards surfetters liers blasphemers slaunderers and the rest Isai 29. Iere. 12. v. 2. of the wicked route in whose mouthes God is often but he is farre from their hearts and raines Then is it euident that many euen professing godlines make themselues the enemies of God in that they strike hands and enter league with this wicked world Whom the holy Apostle therefore reproueth Ye adulterers adultresses know you not that the amitie of the world is enmitie with God Whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God This is the voice of God therefore must wee heare it it is the sonnde of the spirite of trueth therefore must we obey it it is Christ Iesus which thus reprooueth in his seruants therefore must we beleeue him And this is the reproofe of these desires and the reason wherefore they must bee auoided of the children of men because they purchase hatred with God 3. The last and thirde thing in this fourth braunch of the first part of this Chapter is a preuenting of an obiection in the fifth and sixt verses contained They might haue sayde to Saint Iames O blessed Apostle howe is it that thou in heighest against these desires so sharpely as to repute them for wicked adulterers and adultresses which seeke and followe after them are not these such as nature hath engraffed Being therefore naturall they ought not with such sharpenesse such bitternesse such vehemenice to be reproued Hereunto the Apostle answereth doe you thinke that the Scripture sayeth in vaine The spirite that dwelleth in vs lusteth after enuie But the Scripture offereth more grace and therefore sayth God resisteth the proud but giueth grace vnto the humble As who shoulde say True it is that we are giuen to these vices naturally and the Scripture confirmeth the same yet doth not this excuse vs but rather howe much more vehemently wee are by corruption of nature caried away with these things so much more diligently must wee beware of them Neither shall our labour therein be in vaine but shall receyue a full rewarde in as much as GOD resisteth the proude ambicious couetous which hunt after these desires and leaue him and also ministreth grace sendeth helpe giueth ayde to such as are humble and in true lowlinesse of minde cleaue inseparably to him Let vs a little vnfolde and rippe open the wordes where he sayeth Thinke you that the Scripture sayeth in vaine VVhat meaneth the Apostle here by the worde Scripture Surely hee may thereby meane and vnderstande some place either of the olde or of the newe Testament though the place bee not manifest neither this sentence verbatim worde for worde as it lyeth here there to bee founde so that this meaning may bee well gathered out of any place as no doubt it might Albeit then this Scripture it selfe can no where be found in holy Scripture yet seeing it may therhence be gathered it is inough and therefore he calleth it Scripture The Apostles had this libertie not only to giue out the plaine place of any Prophet or of Christ himselfe for Scripture but also that which might bee gathered out of such places they haue in their writings tendered for Scripture Acts 20. Iohn 7. 38. vnto posteritie As Saint Paul to the Ephesians at Miletum alledgeth for Christs saying this It is a blessed thing to giue rather then to receyue VVhich Scripture is not orderly written nor spoken by Christ in any place yet may it bee gathered out of diuerse places of the Scripture in effect and therefore as Scripture he alledgeth it In like maner in the Epistle to the same Church and congregation faith Saint Paul after many exhortations Ephe. 5. and arguments to perswade them to holinesse and sanctification of life therefore he saith awake thou that sleepest and stand vp from the dead and Christ shall giue you light This Scripture worde for worde is no where to be founde in any place of holy Scripture yet because it may bee gathered out of diuerse places of Jsai as out of the 9. Chapter 2. verse 26 chap. ver 19. 60 chap. ver 1. or the like either in him or other as sundrie are of sundrie opinions thereaboutes therefore hee alledgeth it for Scripture Saint James in like maner gathering this Sentence out of the Scripture though worde for worde it bee not there to bee founde alledgeth it for Scripture and so calleth it Doe you thinke that the Scripture sayeth in vaine the Spirite that dwelleth in vs lusteth after enuie This place may be gathered out of diuerse testimonies of Scriptures For it may be gathered out of Moises his booke of Genesis where it is thus written that God sawe that the wickednesse of the earth or man vpon the earth was great and the imaginations of his heart onely Gene. 6. euill continually VVhere the Prophet teacheth that man naturally is wicked and all his imaginations of heart euil therehence Iames might gather that naturally our spirite lusteth after enuie after euill things seeing the imaginations of mans heart are all euill continually It might bee gathered also out of that which after the deluge and floud God saide in his heart I will no more curse the ground for mans sake for the imagination Gene. 8. of mans heart is euill euen from his youth this also intimateth that man naturally is giuen to corrupt lusts and euill desires that therehence Saint James might say Thinke you that the Scripture sayth in vaine the spirite that dwelleth in vs lusteth after enuie Or else it may bee gathered out of Ieremie when hee sayeth The heart Iere. 17. is deceytfull aboue all things who can knowe it This in effect importeth thus much that naturally wee lust after enuie and euill things For hereby and by other testimonies is auouched that men not regenerate are caryed naturally with all force to euill Thus therefore hee answereth their obiection though these lustes bee naturall yet ought they to