Sermons Upon Divers Texts, Sermon 2
A godlie, zealous, and profitable Sermon, vponupon the ſecond Chapter of Saint Iames.
The Text. verſ. 14, 15, &c.
14 What auaileth it, my brethren, though a man ſaith he hath faith, when he hath no workes, can that faith ſaue him?
15 For if a brother or ſister bee naked and destitute of daily foode,
16 And one of you ſay vntounto them, Depart in peace, warme your ſelues, and fill your bellies: notwithſtanding ye giuegive them not thoſe things which are needfull to the bodie, what helpeth it?
17 Euen ſo the faith, if it hauehave no workes is dead in it ſelfe.
18 But ſome man might ſay, Thou haſt the faith, and I hauehave workes: ſhew me thy faith out of thy workes, and I will ſhew thee my faith by my workes.
19 Thou beleeueſt that there is one God: thou doeſt well: the diuels alſo beleeue it & tremble.
20 But wilt thou vnderstand, O thou vaine man, that the faith which is without works, is dead?
21 Was not Abraham our Father iustified through workes, when hee offered Iſaac his ſonne vponupon the Altar?
22 Seeſt thou not that the faith wrought with his workes? and through the workes was the faith made perfect.
23 And the Scripture was fulfilled, which ſayth, Abraham beleeued God, and it was imputed vntounto him for righteouſneſſe: and he was called the friend of God.
24 Ye ſee then how that of workes a man is iustified, and not of faith only.
25 Likewiſe alſo, was not Rahab the harlot iustified through workes, when ſhe had receiued the meſſengers, and ſent them out another way?
26 For as the bodie without the ſpirit is dead, euen ſo the faith without workes, is dead.
I HaueHave choſen this portion of ſcripture to interpret, becauſe there is very great vſe and commoditie in the true and right vnderſtanding thereof: and the doctrine therein contained, is moſt neceſſarie for all Chriſtians to know. Firſt, becauſe it doth directly and fully ouerthrow & beat downe all carnall profeſsion of the Goſpell, ſhewing that the common and dead faith cannot ſaue a man. Secondly, becauſe it is the principall piller which the Papiſts doe leane vntounto, and the chiefe place of Scripture which they doe peruert and abuſe, to prooue and eſtabliſh Iuſtification by workes, and the merits of men, and to ouerthrow the free Iuſtification wee hauehave in our Lord Ieſus Chriſt through faith. The hold which they take in this point, is vponupon the ſpeeches and phraſes which the Apoſtle doth vſe: as when he ſaith, Abraham our father was iustified through workes. Alſo Rahab the Harlot was iuſtified through workes. Likewiſe ye ſee that of workes a man is iuſtified, and not of faith onelyonly. Herein the two Apoſtles of Chriſt, Saint Paul and Saint Iames, do ſeeme to be flat contrarie the one to the other: for whereas Saint Paul ſaith, Abraham was iuſtified by faith alone, and not by workes; Saint Iames ſaith, he was iuſtified by workes. Saint Paul ſaith, and prooueth by ſundrie and inuincible reaſons, that a man is iuſtified by faith alone without the workes of the law. Saint Iames ſaith, ye ſee that a man is iuſtified by workes, and not by faith only. This contrarietie is but in appearance: for they both wrote by one ſpirite which is alwaies like himſelfe, and alwaies agreeth with himſelfe. The whole blame thereof is to light vponupon vsus, that wee are ſo dimme ſighted as not to ſee how theſe two ſeruants of GOD doe iumpe and agree together without any iarre at all. I thinke it needefull for this cauſe before I come to handle the words of the Text as they lye in order, firſt to take away this ſhewe of diſcorde: If any man will demaund, what cauſe there was which made them to appeare in outward ſhew ſo contrarie the one to the other? I anſwere, that, although there be no contrarietie in the matter it ſelfe which they teach: yet the diuerſitie of the ſchollers, which they lighted vponupon, & the contrary affection of thoſe whom they inſtructed, cauſed them to vſe a diuers and contrarie order of teaching.
Saint Paul hauing to deale with ſuch as would ſeeke to be iuſtified, partly by faith in Chriſt, and partly by their owne deedes, or the deedes of the Law, vſeth this order: firſt, ſhewing that we were loſt and condemned in our ſelues: then next iuſtified and ſaued through the merites of Chriſt: afterward that we are ſanctified in him, and muſt ſhew foorth the fruites of our faith in a pure and holie life. Saint Iames lighting vponupon another ſort of men, which confeſſed the free iuſtification through faith in Chriſt, yet in this they were deceiued, that they did not conſider, how all thoſe that are iuſtified, are ſanctified, how all thoſe that are in chriſt Ieſus, are new creatures, that they are new borne, and walke not after the fleſh, but after the ſpirit: that the true liuely and iuſtifying faith doth bring foorth the fruites of righteouſneſſe in a holie conuerſation. Now becauſe this cannot be remooued or ſeparated from the right and liuely faith: Saint Iames goeth as it were backward and prooueth, that where this latter, that is to ſay, the fruites of faith are wanting, there faith is wanting, and ſo his drift is to ſhew that all vngodly and carnall profeſſours of Chriſt, hauehave but a dead faith, which in no reſpect is able for to helpe or ſaue them. A ſecond cauſe why they ſeeme ſo much to differ, is herein, that men doe not marke well how they handle, not the ſelfe ſame matter, nor hauehave not the ſame drift. For Saint Paul laboureth to prooue, that the true faith doth ioyne vsus to Chriſt, and thereby ſaue vsus. Saint Iames here beateth vponupon this poynt, that the dead faith which is but a bare image of the right faith cannot profite a man, this ſhall appeare in the wordes of the Text: and alſo a third cauſe is, that they doe not take this word iuſtified in the ſame ſenſe, but diuerſly, as it ſhall bee prooued afterward. Now will I come vntounto the Text. What auaileth it my brethren, though a man (ſaith hee) hath faith, when he hath no workes, can the faith ſaue him? This is his propoſition, and the matter which he will diſpute vponupon in the whole text following, thus much it is in effect, that it doth not auaile a man to ſay he hath faith, nor it doth not profit him to boaſt and bragge, and to make profeſsion thereof, when he hath no good workes, the reaſon is this, becauſe it cannot ſaue him: marke and obſerue this well, for here at the firſt enterance, the blindneſſe of the Papiſts, and their follie, doth manifeſtlie bewray it ſelfe, when as they doe not ſee nor vnderſtand, that it is not the purpoſe of the Apoſtle in this place, to diſpute vponupon this point, whether the true faith doth ſaue & iuſtifie or not: but to ſhewe that ſuch as hauehave not good workes, hauehave not the true faith in them, and therefore whatſoeuer they profeſſe, they cannot bee ſaued. For hee doth not propound his matter thus: what auaileth it though a man hauehave faith and hauehave not workes: but, What auaileth it though a man ſay, hee hath faith, and hath not workes? Whereby it is very manifeſt, that when Saint Iames doth attibute the name of faith vntounto this dead image, hee doth it not in proper, but in abuſine ſpeech, and after the manner of thoſe men which called it ſaith, when as in very deede it is none, but onelyonly a certaine reſemblance and ſhadowe thereof. Thus much for this enterance and ſtate of his diſputation: now follow his reaſons by which hee doth prooue, that this kinde of faith cannot auaile or profit a man: for hee doth prcoue it very ſtrongly and pithelie. The firſt of them is taken from a compariſon or ſimilitude which hee ſetteth downe thus: If a brother or a ſister bee naked and destitute of daily foode, and one of you ſay vntounto them, Depart in peace, warme your ſelues, and ſill your bellies: notwithstanding ye giuegive them not thoſe things which are needfull to the booie, what helpeth it? This is the ſumme of the matter: There commeth vntounto you a poore man or a poore woman which lacketh clothes and ſuſtenance; you giuegive them gentle and faire words, God helpe ye, God ſuccour ye, and ſend yee releefe, but yee giuegive them nothing: can this helpe the poore man, or the poore woman? Shall they not for all your louing words ſterue for cold and dye for hunger, if eueryevery man ſhould ſerue them ſo, and giuegive them no other almes? Why doe ye not ſee then, that as this almes and liberalitie to the poore, which is but in faire ſpeeches, is colde, and doth not helpe: ſo in like manner the faith which is but in words and outward profeſſion of ſpeech, although it be with neuer ſo great bragges, is dead: and then further why doe ye not vnderſtand that a thing which is weake and dead in it ſelfe, can by no meanes hauehave power to giuegive life and to ſaue? But obſerue it a little better, thus the compariſon ſtandeth: if that liberalitie which is onelyonly in words bee cold or dead, and doth not profite the poore, nor make him a liberall man which vſeth it, then it followeth alſo, that that faith which is onelyonly in ſpeech is dead, and therefore cannot ſaue or profite him which hath it: if words onelyonly could profite or cauſe it to be faith, why ſhould not words alſo profit the poore man or woman which is deſtitute? If words onelyonly can make a faithful man, why ſhuld not words make a liberall man? If for a man to ſay he hath faith, be of that power to do the greateſt things, as namely to couple vsus to Chriſt, to raiſe the ſoule frō death to life, to put the diuell to flight, & to ouercome the world, ſhould it not be able to do ye leſſer, that is to ſay, ſo far to preuaile with vsus, & to hauehave ſuch power in vsus, as to bring forth good works? Deere brethrē, know that if it be aliue & do the former, it muſt needs do this: if it do not this latter, thē ſurely it is dead, and can doe nothing to ſaue vsus. This is a moſt plaine and forcible reaſon to proue, that the faith of a carnall and worldly Goſpeller, is but a dead ſhew of faith, and therefore he is not iuſtified nor ſaued, neither can be iuſtified nor ſaued thereby: ſeeing it hath no life in it ſelfe to worke and to bring foorth fruites, it cannot giuegive life vntounto him: for how ſhould it bring that which it hath not? To ſet it foorth more plainly, thus the Apoſtle addeth: but ſome man might ſay, thou haſt the faith, and I hauehave workes, ſhew mee thy faith by thy works, and I will ſhew thee my faith by my workes. He ſheweth here, how euerie ſimple man which is a true Chriſtian may be able to deale againſt the greateſt and moſt ſkilfull Doctor that is, to prooue that hee hath no faith if he hauehave not good works: for when he ſaith, Some man will ſay, it is as much, as if he had ſayd, any man may ſay, thou haſt faith, that is, thou makeſt thy boaſt that thou haſt faith, ſhewe it by thy workes: becauſe faith is an holy thing, wrought by Gods ſpirite, and a liuely and mightie thing, therefore it cannot be without holy and good actions. For as a man is knowne to bee dead, when he doth not breathe, cannot ſtirre, ſee, heare, and ſuch like; and contrariwiſe, when hee doth any of theſe, he is knowne to bee aliue: euen ſo is it with faith, if it can or do bring foorth no good works, then is it dead: on the contrary part, the actions and ſtirring thereof, doe ſhew it to be aliue. This is a ſtrong place againſt all thoſe which doe not onelyonly vaunt themſelues of a vaine and dead beleefe, but alſo would leaue no mark to know who are of God and who are of the diuell: Let a man take them tardie in any foule vice, wherein they wallow, and ſay vntounto them, ye are out of the way, ye hauehave not the true beleefe in God, ye are couetous, ye are a worldling, ye are a drunkard, and an adulterer, or ſuch like, their anſwere is readie: Who made you able to iudge? can you tell how I beleeue? will you take vponupon you to ſee what is in my heart? whatſoeuer you ſay, I hauehave as good a beleefe as your ſelfe. Marke well now I pray ye, for here ye may learne how to anſwere ſuch ſellowes: ſay thus vntounto them, Faith indeed of it ſelfe is a ſecret thing in the heart, but yet becauſe it can no more be without good deedes, then fire can be without heat; the Lord doth bid vsus by his Apoſtle to ſay vntounto you, ſhewe mee your faith by your workes, and when your tongue is foule and your deedes are wicked, moſt certain it is that the heart is vncleane, & there is no right faith: for that doth purge the heart, as S. Peter ſaith, Act. 15. Looke but vponupon mens words and outward brags of their beleefe, and ye would thinke there were ſuch plentie of faith, that there could be almoſt no more, eueryevery man doth ſo ſtrongly beleeue in Chriſt. But come to this touchſtone and triall which is here giuen vsus, ſhew thy faith by thy workes, and it ſhall by and by carrie vsus ſo farre on the other ſide, when wee ſee ſuch flouds of all horrible and beaſtly ſinnes, that it will cauſe vsus to thinke vponupon this ſaying: When the ſonne of man commeth, ſhall he finde faith vponupon the earth? For if this be true, as it is moſt true, becauſe God himſelfe hath ſet it downe: that the faith which is without good workes is dead, and thoſe are Infidels, which like bruit beaſts care not but for the things of this world, and make no conſcience of committing all kinde of euill workes? Doe ye ſuppoſe that if the ſonne of man ſhould now come, that he ſhould finde any great ſtore of faith? Alas, alas, how many are the ſinfull deedes of the moſt men, which ſhew that they hauehave no faith? How few are the good workes, and how weake euen in the ſmall remnant of the godlie, which doth declare how poore and ſlender their faith is? But wee muſt yet proceede further in this matter, and as it were ſtrike it a little deeper. As men are wilie to deceiue themſelues, ſo they will here yet finde a hole to creepe out at, although they bee neuer ſo wicked: for thus they will ſay. It is true, Gods worde ſaith, that faith is ſhewed foorth by good workes: well, I thanke GOD, though I hauehave many vices in mee, and am full of infirmities, yet I am not altogether without good workes: I am not ſo graceleſſe, but at ſome times I remember GOD by prayer: I doe according to my abilitie giuegive to the poore: I am readie to pleaſure my friend: doe not theſe things ſufficiently ſhewe that I hauehave faith? Dearely beloued, take heede, for here you may ſoone bee deceiued, it is not the meaning of the Apoſtle when hee ſaith, ſhew me thy faith by thy workes, that a fewe ſcattered ſcrappes of good deedes among great heapes of ſinfull workes, and as it were a fewe grains of corne in a great heap of chaffe, ſhuld be a true witneſſe of the ſame. For it muſt be ſhewed both in forſaking and renouncing all euill waies, and alſo in following after all goodneſſe: for it is without all controuerſie, that thoſe which ſeeme to bee good workes before men, are not ſo before GOD, in the man which is giuen ouer to commit ſinne: can that which is good come out of the ſame heart, in which vngodlineſſe raigneth? Either make the tree good (ſaith Chriſt) and the fruite good, or els make the tree euill, and the fruit euill: A good tree cannot bring foorth euill fruite, Matt. 12.13 Luk. 6.43.neither can an euill tree bring foorth good fruite. Can the ſame tree bring forth both good fruit & euill fruite? Doth a fountaine at the ſame place (ſaith S. Iames) ſend foorth both ſweete and bitter water? Iames 3.11. 1. Iohn 3.7.Be not deceiued (ſaith Saint Iohn) he that worketh righteouſneſſe is righteous, he that committeth ſinne is of the diuell. Some man will ſay, doth not the moſt godly man that liueth commit ſinne, and doeth not the good and the bad come together from him? The godly are loden with the corruptions of the fleſh, but yet they doe not commit ſinne, that is to ſay, they are not giuen ouer, as vngodly men are, to the obedience of ſinne: they are ſpotted with imperfections, but they doe not take pleaſure therein as the wicked doe: although they feele a lumpiſhneſſe in them vntounto good workes, yet their whole race is applied vntounto good workes: they would very faine obey their God on both ſides, that is to ſay, in forſaking all that is euill, and doing all that which he commandeth them. Contrariwiſe, the fleſhly Infidell doeth with all his heart giuegive vp himſelfe in the whole race of his life to that which is filthie; if hee doe any thing which is good, it is but in ſhew, being not done ſincerely, nor comming from a good roote: but of ſelfe-louelove, vaine glorie, or ſuch like; hee doth not any thing for the Lords ſake, but for his owne. For louelove him, and ye ſhall finde him readie to doe you good: ceaſe that, and his goodneſſe doth dye. Praiſe him, hee will praiſe you againe, diſcommend him, although hee deſerue it neuer ſo much, ye ſhall not come in his bookes, be ye neuer ſo good. Forget not this then I pray yee good brethren, when God hath ſet down ſo plain a rule to trie our ſelues by, whether we be faithfull or Infidels. If wee finde our ſelues full of good workes, and our heart doth beare vsus witneſſe that we doe them euen for louelove towards God: well are we, this doth declare our faith. But if our euil deeds abound, and our heart bee vncleane, it is time to looke about vsus, wee are in a moſt miſerable caſe. I wiſh of GOD, that wee might often thinke vponupon this, and be careful to ſhew our faith to the world, by our good and pure life. Be not afraid to applie this to our ſelues, and alſo to deale againſt the vngodly with it. For in this diſſolute age, wherein iniquitie hath almoſt gotten the vpper hand, it is moſt neceſſarie that we vſe this inſtrument which God hath put in our hands. Thou ſaiſt thou beleeueſt, ſhew thy faith by thy workes.
Now followeth another reaſon. Thou beleeueſt there is one God: thou doeſt well: the diuels alſo beleeue and tremble. Way this argument well, & ye ſhall plainly perceiue, that it doth nothing at all helpe a man to ſay he hath faith, when he hath no good deedes: if this kinde of faith could ſaue him, then ſhould the diuels be ſaued alſo, becauſe they hauehave the ſame beleefe: but becauſe it is moſt certaine, that the diuels ſhall not thereby bee ſaued, therefore it is alſo as manifeſt, that thoſe men who hauehave no other beleefe, but that which they hauehave, cannot bee ſaued. Let vsus ſee then how farre the faith of Diuels doth goe. Thou beleeueſt (ſaith he) that there is one God, or that God is one, and ſo thou thinkeſt this a great matter, not to beleeue as the vaine Gentiles, which did thinke there were diuers gods, and indeede for ſo farre thou doeſt well: but yet marke what a great matter thou haſt attained, the Diuels doe beleeue the ſame, and yet hauehave thereby no benefite or reconciliation with GOD, for they tremble when they remember the terrible iudgement ſeate and the euerlaſting fire which is prepared for them. This faith of the diuels is not to be reſtrained to ſome one poynt, but ſtretcheth vntounto the whole doctrine of Faith. They doe ſtedfaſtly beleeue and know that Ieſus Chriſt dyed for the ſinnes of the world: this is a ſure reaſon that they know the doctrine of GOD, when they ſeeke to deface and ouerthrow it by contrary errors. When a man therefore is of a ſound iudgement in the Scriptures for matters of faith, and is able to confirme euerie poynt, and to ouerthrow the contrarie errours: though many will ſay, hee is a ſound man, and hee taketh himſelfe to bee as great a Goſpeller as any other, yet if hee hauehave no workes, if his faith bee not a liuely regenerating ſaith, hee may eſteeme of himſelfe what he will, but the Lord telleth vsus that hee is no more forwarde then the diuels, they are as founde in the knowledge of trueth as he. And if this common and generall faith would ſerue, they ſhould bee ſaued as well as hee. But it may bee here obiected, that there is great difference betweene the faith of Diuels, and the faith of thoſe men which beleeue, and yet hauehave no fruites of godlineſſe in them. The Diuels indeede doe beleeue all matters of faith to bee true, but they doe not nor can not beleeue, that they pertaine any thing at all to them, they hauehave no hope of merciemercy: but men although they bee very ſinfull, yet they are in hope that they ſhall bee ſaued. Heere is a great difference therfore, & the faith of ſuch men goeth far beyond the faith of Diuels. The Lord giuegive vsus eyes to ſee, and hearts to vnderſtand, for I will ſhew that the difference is, That the faith of the Diuels is more perfect: For what is the cauſe that the Diuels hauehave no hope, and the wicked men thinke they hauehave hope? Is it becauſe they hauehave leſſe faith? Nay, it is becauſe they are more wiſe, and becauſe they giuegive credite to that which GOD hath threatned againſt them. They beleeue that hee will powre out his wrath vponupon them becauſe hee hath ſayd it: but the wicked men they are more fooliſh, and where GOD hath pronounced againſt them for their ſinnes eternall fire, they doe not beleeue him, and ſo indeede their faith commeth ſhort of the faith of Diuels: they ſhould beleeue the Lord when hee telleth them that all thoſe which doe not turne from their vngodlineſſe, when hee calleth them to repentance, ſhall bee caſt into Hell. But they blind themſelues, and will ſeeme to beleeue quite contrarie vntounto that which GOD affirmeth: this is not to ſhut the doore to repentance, but to mooue men to ſeeke for it, while GOD doth offer himſelfe: for they ſhall not bee able when they will. It is GOD which muſt beget vsus to himſelfe, and giuegive vsus the newe birth, and ſanctifie vsus by his ſpirite, to bring foorth the true fruites of faith, and not to hauehave ſuch a dead beleefe which doeth chaunge vsus, no more then the faith which the Diuelles hauehave, doth chaunge them. For there bee verie manie at this day, who being ſtuffed as full of wickedneſſe as euer they can hold, and their words and deedes doe plainly ſhew that they are no more changed then diuels, which will ſo brag of their faith, and the ſtrength thereof, that if there ſhould be but tenne in the whole Countrie ſaued, they hope to be of them: they neuer vnderſtood the doctrine which ye Lord teacheth in this place: God giuegive vsus vnderſtanding that we be not ſeduced, but that wee may ſeeke at the hands of Chriſt, to giuegive vsus a faith which may differ from that which the diuels hauehave. Here alſo ſhall appeare the ignorance of the Papiſts: They would beare men in hand, that Saint Iames doth ſpeak of the ſame faith, which Saint Paul doth, and that he plainly affirmeth it doth not alone iuſtifie. But ſee here as he ſaid before, What auaileth it if a man ſay he hath faith and hath no workes, can that faith which is but in words, or the dead faith ſaue him? So now hee telleth more plainly, what faith it is which he ſpeaketh of, which cannot helpe a man, euen that which the diuell hath. Is not that beleefe which S. Paul ſaith doth iuſtifie, wrought by the holie Ghoſt? Shall we bee ſo blaſphemous as to ſay the Diuels are partakers of him? You may well perceiue therefore that Saint Iames doeth ſpeake nothing againſt that which Saint Paul hath prooued, how Chriſt alone is our righteouſneſſe, whom wee take holde of onelie by Faith: for hee doeth but ſhewe that the dead picture of Faith doeth not ſaue. Remember well then what Faith is here ſpoken of, and the controuerſie is ſoone decided.
The Apoſtle now proceedeth to his laſt reaſon, which becauſe it is wonderfull ſtrong, he vſeth as it were a certaine Preface vntounto it, leaſt we ſhould paſſe lightly ouer it, without due conſideration. But wilt thou vnderstand (ſaith hee) O thou vaine man, that the faith which is without works is dead? See how vehemently hee thundereth here againſt the carnall profeſſour, calling him a vaine man, likewiſe wilt thou vnderſtand, can not thoſe former reaſons ſatisfie thee, are they not ſtrong enough to perſwade thee, or plaine enough to teach thee? I will let thee ſee ſuch a reaſon, that neither thou norall the world, ſhall be able for to gainſay, it is ſo ſtrong and ſo manifeſt, that it will ſtoppe the mouthes of all the cauillers: and force them to confeſſe, will they nill they, that the faith that is without workes is dead. See how marueilouſly the holy ghoſt doth labor to driue vsus from truſting to this broken ſtaffe, and to force vsus to ſeeke after the true and right beleefe, if wee hauehave any care to ſaue our ſoules. And doubtleſſe daily experience doeth teach vsus how needefull a thing this is. For the greateſt number of profeſſours thinke nothing leſſe needful then to ſeek increaſe of faith: they ſuppoſe and they will ſay, they beleeue well enough, they feele no want at all, what ſhould preaching doe, they can but beleeue. In very deed this dead faith of theirs, ſeemes to them to be verie ſtrong, it cannot be ſhaken, neither is it tried or tempted, for to what purpoſe ſhould the Deuill much labour to ouerthrowe it: but thoſe which hauehave any faith indeed, do feele what neede there is to vſe all meanes to ſtrengthen it. But let vsus come to the matter; hee prooueth now by examples, that the true faith is knowen by good workes: the firſt example is of Abraham: thus it is to be opened: yee know that Abraham was an holy man, and a right man indeede, hee was highly in fauour with God, the couenant was made with him, that in his ſeede all nations of the earth ſhould be bleſſed: ye will then confeſſe that hee had the right faith, there is no doubt at all in that. Likewiſe ye muſt needs graunt, that as there is but one God, one mediatour, ſo there is but one faith: whereupon it followeth, that as many as hauehave ſuch a faith, or the ſame faith which was in Abraham ſhall be ſaued, and none els: for although eueryevery one of the children of Abraham doe not attaine to the ſame meaſure and ſtrength that their father did, Epheſ. 4.5. 1. Tim. 2.5.yet they are like him, and hauehave the ſame beleefe. Then I beſeech you, obſerue well the ſecond part, wherein is declared how the faith of Abraham was fruitfull, and did declare and ſhewe forth it ſelfe by good workes, Gen. 21.for hee offered his ſonne Iſaac vponupon the Altar. Whereupon it doeth alſo follow that all his children and all the ſonnes of God, doe declare and ſhewe forth their faith, by their good deeds. And whoſoeuer they be which doe not ſo, they are degenerates and baſtards, none of his children, nor yet partakers of any bleſſing with him, for their faith is dead, and therefore they are not aliue: do you not ſee, dearly beloued, the marueilous force of this reaſon, and that it is as cleere as the ſunne? Heere is no ſtarting hole left for a man to hide himſelfe in, nor to creepe out at, but hee is holden faſt to this, that if hee will be ſaued, he muſt ſo beleeue, that he declare and ſhew forth to the worlde by his good workes an holy life, how hee walketh in the ſteps of his faithfull father Abraham. But why doth he chooſe this one worke of Abraham before all the reſt? For his life did ſhine with holy workes, he was mercifull to the poore, he entertained & lodged ſtrangers, he was peaceable with all men, iuſt and true in all his dealings: doubtleſſe this did excell all the reſt, and ſo farre paſſe them, that it may well enough be mentioned inſtead of them all, it did declare a wonderfull faith and louelove towards God, as we may eaſily ſee, conſidering all the whole circumſtances of the ſtorie. God hath called him out of his natiue country, and from his fathers houſe, into a ſtrange land: hee had promiſed him a ſonne by his wife Sara, of whome the bleſſed ſeed ſhould come; he performed this promiſe in his old age, euen when Sara was by nature paſt childbearing, Gen. 21.12.he had no other child by her, the promiſe was made in none but in him. In Iſaac ſhall thy ſeede be bleſſed.
Ech man ſhall now be driuen to confeſſe, that here was a great triall, when God doeth bid him take his onelyonly ſonne, euen Iſaac, and goe three daies iourney to the place which he would ſhew him, and to offer him vponupon the altar a ſlaine ſacrifice. How great a griefe is it for a louing father to looſe a ſonne which hee loueth dearely, eſpecially when hee hath no more ſonnes? then how much griefe might this be, not onelyonly to ſee his ſonne ſlaine, but alſo to ſlay him with his owne handes: and moſt of all that childe, in whome the couenant of eternall life was made, becauſe Chriſt ſhould come of him, who beeing dead, all hope of ſaluation did die with him. All this did not withhold, but the faith of Abraham carried ſo great a louelove in him and feare towardes God, that hee neuer grudged at the matter, nor neuer made delay, but went indeed to hauehave ſlain his ſonne, hauing bound him vponupon the wood, and hauing taken in his hand the ſacrificing knife, to kill him. Then the Angell of the Lord from heauen did forbid him. Before the Lorde it was as if it had been done, becauſe Abraham did fully purpoſe to doe it: then wee ſee plainly by this, what the true faith is. But if any man ſhould obiect and ſay, this example is not fit, euerie man can not be like Abraham, nor hauehave ſuch a faith as hee had, hee was a rare man, few or none to be compared with him: Saint Iames doth anſwer, If ye thinke this example to be too high, and that yee are not to be meaſured by it, I will ſhewe you another as low: what ſay yee to Rahab the harlot, was not ſhee iuſtified by workes, did not her faith declare it ſelfe by good workes? Can ye take any exception againſt this example? Will yee not be aſhamed that your faith ſhould not be like hers? As the faith of Abrahā did vtter it ſelfe to the world, ſo did hers, whereby ſhe ſhewed her ſelfe to be a right daughter of Abraham, although ſhee were not of his poſteritie according to the fleſh, but came of one of thoſe curſed nations, which God had commaunded the children of Iſrael to roote out and deſtroy, yet I ſay, ſhee was his daughter, according as Saint Paul ſetteth it forth in the Epiſtle to the Romanes, that hee ſhould be the father not onelyonly of them which are of the Circumciſion, but alſo of thoſe that walke in the ſteps of the faith of our father Abraham: like as all his children both of the Iewes and Gentiles muſt doe, which will be bleſſed with their faithfull father Abraham. Then wee hauehave here the example of the father of all the faithfull, with the example of one of his daughters, which had been a poore harlot, what excuſe remaineth, or what can wee pretend, ſhall wee not bluſh, and be aſhamed to ſay that we beleeue well, and take our ſelues to be the children of Abraham and the children of God, when we are no more like him, then (as the common ſaying is) an apple is like an oiſter? Chriſt our Sauiour doeth vſe this reaſon againſt the Phariſies in the Goſpell of Saint Iohn, If yee were Abrahams children (ſaith he) ye would doe the workes of Abraham: but now you go about to kill mee, a man that hath tolde you the trueth which I hauehave heard of God: this did not Abraham. And a little after: Ye are of your father the deuill, and the luſtes of your father yee will doe. What would ye hauehave more plaine than this? Euen the verie ſeed and poſteritie of Abraham, which tooke themſelues to be the children of Abraham and the children of God, yet Chriſt Ieſus telleth them plainely they are the children of the deuill, and why? Becauſe their workes were not like the workes of Abraham, their beliefe was not like his, but it was dead. Shall wee not then as boldly ſay at this day, nay rather, doth not Chriſt ſpeake as plainly as he did? and telleth vngodly men to their face, howſoeuer yee bragge of your faith, it is but dead: and howſoeuer yee boaſt and take your ſelues to be the children of God, yet in verie deede, vnleſſe yee returne from your vngodly waies, and ſhew forth the fruites of a true & liuely faith, yee are the children of the deuill: truſt not vntounto your vaine hope and deade faith, for it will but deceiue you. Dearely beloued, let vsus not be ſo mad, when God telleth vsus this with his own mouth, as to beleeue the contrarie, and to perſwade our ſelues wee ſhall doe well enough, although we continue in our ſinnes. This is a moſt peſtilent craft of Sathan, and commeth from the roote of Infidelitie, as yee may ſee in our great grandmother Eue: God had told her and Adam, that what day ſoeuer they ſhould eate of the tree, they ſhould die the death: the deuill told her, yee ſhall not die, ſhe beleeued him, but beleeued not God, ſhee thought euen as the deuill tolde her, ſhee ſhould doe well enough, or els ſhee would neuer hauehave eate thereof: we hauehave ſucked this poiſon from her breaſtes: when God telleth vsus, if your faith bring not foorth good workes, it is deade, it can not helpe yee, if yee continue in theſe wicked deedes, yee are the children of the deuill yee muſt ſpeedily repent, for yee can not when yee would. No, no, ſaith the deuill on the other ſide, that is not true, your faith is good enough, goe on, yee ſhall doe well, God hath merciemercy in ſtore, yee may repent afterward. Now the moſt doeth beleeue the deuill in this, and giuegive no credit at all vntounto God, and neuer ſeeke to trie themſelues, whether they be in good caſe or not.
When the Apoſtle ſaith here, that Abraham was iuſtified by workes, and that Rahab was iuſtified by workes, &c. Wee muſt note that this word Iuſtified is taken diuers waies in the ſcriptures, which is one cauſe (as I noted before) why Saint Paul and Saint Iames ſeeme to be contrary; Saint Paul proouing that we are iuſtified by faith, taketh it as contrarie to this worde condemned, for being by our ſinnes guiltie, and to receiue the ſentence of condemnation, we are in Chriſt (into whoſe myſticall body wee are incorporate thorough faith) acquit and diſcharged, which is called iuſtification: this cannot be by the workes of the lawe, becauſe there is no perfection in the deedes of any, but euen the moſt pure are vncleane and ſpotted. Therefore as Saint Paul ſaith, they are all vnderunder the curſe, which holde of the workes of the law: for it is written, Curſed is euerie one which continueth not in all things which are written in the booke of the lawe to doe them. The reaſon of this is to bee conſidered in the moſt holy and pure nature of God, vntounto whome no vncleane thing can be coupled, no vnpure thing (although it be but in part) can abide his preſence, or hauehave fellowſhip with him.
The word Iuſtifie, is alſo taken in this ſenſe, as when a man doth declare and ſhewe forth before men, that hee is a righteous perſon alſo before God: and that is the meaning of the word in this place, that looke how by faith wee are iuſtified before God: ſo by the fruits of our faith, wee are iuſtified, that is, declared to bee iuſt before men.
For proofe that the Scripture doeth vſe the word Iuſtified in this fenſe, looke vponupon the ſaying of Dauid. That thou maieſt be iustified in thy ſaying, and pure when thou iudgest: there it can ſignifie no more but that God might ſhewe and declare himſelfe to be iuſt. In the Goſpell of Saint Luke chap. 16. verſ. 15. You are they (ſaith Chriſt to the Phariſies) which iuſtifie your ſelues before men, but God doth know your hearts. In this ſaying it is moſt apparant, that there is a iuſtifying before men, which the Phariſies in coloured hypocriſie did ſeeke for; but Chriſt telleth them, they were neuer the better, becauſe they were not of vpright heart before God. The word is alſo taken in another ſenſe, which I omit. If any mā will now demand how it can be prooued, that Saint Iames doth vſe it in this latter ſenſe rather then in the former? I anſwer, that the verie place it ſelfe, and goe no further, doeth declare this thing: for when the Apoſtle ſaith thus, Some man will ſay, ſhew me thy faith by thy workes, is it not apparant, that hee ſpeaketh of that which is before men or declared vntounto men, and not of that which is before God? In like manner, when he ſaith, Abraham was iuſtified by workes, when hee offered his ſonne Iſaac vponupon the altar. Doth not the ſcripture ſhewe, that before God Abraham was iuſtified long before by faith? If it be obiected againe, that it may alſo be ſaid, how hee was before that time iuſtified before men, or that hee had ſhewed by his deeds vntounto men, that hee did feare and louelove God, and then what ſhould hinder but that it may bee taken for a more full and perfect iuſtification, or an increaſe thereof, as wel before God as before men? I anſwere, that before God a man beeing iuſtified, to ſpeake properly there is no increaſe thereof, for hee is fully and wholly diſcharged and acquite, or els it is no iuſtification. But becauſe wee hauehave receiued the grace of iuſtification but in part and not in full meaſure, therefore our iuſtifying before men is more and more declared by degrees, as good workes doe more and more abound in vsus, and ſo Abraham was by this one worke more iuſtified before men, then by all the reſt of his deedes, and therefore it may well be ſet downe in ſtead of all the reſt We ſee here then that becauſe by the ſcriptures this muſt needs be taken for an increaſe of iuſtification in our father Abraham, that it muſt neceſſarily be vnderſtood of that iuſtification which is before men: ye ſee now the meaning of this text and the drift and ſcope of the Apoſtle is laid open vntounto ye, but my chiefe purpoſe is yet behinde, and that wherein wee are to be wrought vponupon yet remaineth, which is a more particular application and handling of this doctrine. For we muſt not paſſe away thus with the matter, vnleſſe we mind to take ſmall fruit thereby.
Yee will confeſſe theſe things which I hauehave handled to be true, as of neceſſitie we are forced thereunto, wee can not but graunt that the holy Ghoſt hath giuen a perfect touchſtone: then am I to exhort you in the name of God, & as ye tender and louelove the ſaluation of your ſoules, to giuegive attentiue heede a little, and not to let this thing ſlip away from yee: Doe ye graunt that the faith which is without workes is dead? and that it is no better then the faith of deuils? And yet will yee ſtill ſuppoſe, that idolators, ſwearers, railers, adulterers, couetous worldlings, and griping vſurers, and ſuch like are in good caſe, or continuing ſuch, can hope for merciemercy? Doe yee confeſſe that there is but one true faith, which was the faith of Abraham and Rahab? Doe yee alſo acknowledge that the ſame faith in them did ſhew it ſelfe by good deedes? And will yee ſtill accept it for a ſufficient proofe of a good and ſound teſtimonie of a true beleefe, when any man can ſay, I doe hurt no man, I liue vprightly, and pay eueryevery man his owne, I hauehave alwaies beene reputed and taken for an honeſt man, what would ye require more of me, I liue as my neighbours doe, I truſt God will hold me excuſed, although hee hauehave no regard of any obedience to the worde of God, to conſider wherein his glorie doth conſiſt, nor yet any care of men, to profite either their ſoules or their bodies: but contenteth himſelfe with this, if hee doe them no good, to do them no harme.
I will ſhewe you dearely beloued, how theſe ſorts of people are declued by two foule errors, which this text doth moſt ſtrongly ouerthrowe: the firſt is this, that they looke but vntounto men, and reſtraine their dutie vntounto them, whereas they ſhoulde chiefely looke vntounto that which they owe vntounto God, and then to that which belongeth to their breethren: the ſecond is, that they ſuppoſe themſelues bound no further but to abſtaine from hurting, without regard of doing the duties of louelove, wherein one man is to profit and further another.
As concerning the firſt of theſe, both the example of Abraham, and alſo of Rahab, doe manifeſtly conuince them, becauſe the fruites of their faith or the workes whereby they were iuſtified, did not ſo much reſpect man as God, for in Abraham there appeareth only a louelove towards God, for whoſe ſake he was contented to forget the affection of a father, & to ſhew that although he loued Iſaac dearly, yet he loued God more: ſo that if we feel our louelove to the Lord our god, to be ſo ſmall that it can not preuaile with vsus, to kill & mortifie the luſtes of ſinne, and vaine pleaſures of the fleſh: how ſhall we perſwade our ſelues that wee are like Abraham, which had denyed the louelove of himſelfe ſo farre, that he did neuer grudge, but would willingly hauehave killed his ſonne: Rahab after ſhee had made confeſſion what ſhe did beleeue concerning the God of Iſrael, for the ſame Gods ſake, for the true religion, & for the Church and people of God, tooke the meſſengers & did hide them, to the hazard of her life and all that ſhee had, affirming to the king when hee ſent to ſeeke them, that they were departed. Doeth not this improoue the faith of thoſe which for the religion of GOD are ſo farre off from hazarding their liues and goods, that they dare not be ſeene when neuer ſo little danger doth ariſe? wherein are thoſe like vntounto Rahab, which will turne with eueryevery winde? and a man can not tell what religion they be of: they will be ſure to row with the tide, and neuer to ſtriue againſt the ſtreame: doe ſuch now iuſtifie them ſelues like Rahab? hauehave they ſuch a faith as ſhee had? No dearely beloued, they are as yet verie infidels, and louelove them ſelues and the worlde, more then they louelove GOD and his truth: this thing then is moſt euident, that the true beleefe doth make all thoſe that hauehave it, ready and willing to loſe their liues and their goods for the Goſpell: this muſt not ſeeme to be a ſtrange doctrine, when as our Sauiour telleth vsus in ſundry places, that hee that doth not forſake all, and take vp his croſſe and follow him, can not be his diſciple. Well, wee muſt therefore be ſo hote and zealous in the profeſſion of true religion, that it cauſe vsus to forget our owne ſtate and commoditie: we muſt hauehave ſo burning a louelove to Gods trueth, that nothing may be able to quench the ſame. Wee muſt not ſtagger and varie, becauſe wee ſhall endure trouble. Let vsus conclude this point, wherein it is proued that they erre and are deceiued, which do not make account of keeping religion pure, of louing it before all other things, and ſo of giuing to God his due honour. Remember that from hence ye are to fetch the firſt part of the true deſcription of a godly man, and the triall of the iuſtifying faith which is but one, and therefore worketh alike in all which are partakers of it, though not in the like meaſure, and withall marke how farre the holy ghoſt doth differ in ſetting forth a righteous man from the common manner of worldlings, whereas he taketh it to be the chiefe worke which reſpecteth God himſelfe & his truth: they paſſe ouer that, and count it no matter though a man be an idolater, or ſuperſtitious, or a ſwearer, which doeth not reuerence the name of God, ſo that hee be a friendly man to his friend, and ſuch like, how great an enemie he be to the worde of God, it skilleth not: theſe are bruit beaſts without vnderſtanding, verie Atheiſtes, which will ſay plainly they can ſee no difference betweene the papiſts and the profeſſours of the goſpell: both becauſe they are not able to iudge of doctrine, and alſo that they look but vntounto men. Now let vsus come to the ſecond thing wherein they erre, and which this text doth confute ſharply: they ſuppoſe (as I told ye) that men are to hauehave no further regard but to this, not to hurt, paſſing by all thoſe duties, wherein they are to doe good vntounto their brethren, not duly conſidering how the lawe of God doth not only bind vsus to abſtaine from hurting our neighbour, but alſo doth moſt ſtraigtly tie vsus to doe all good deeds vntounto them: ſo that he is guilty before God, not only which committeth that which the lawe forbiddeth, but alſo which leaueth the thing vndone which the law inioyneth. Now then becauſe the true faith bringeth vsus to hauehave care to obey God wholly. Saint lames requireth that a man ſhould ſhewe his faith, not onelyonly by leauing that which is euill, but alſo by the perfourmance of that which is good: for thus he ſaith, Shew me thy faith by thy deeds: and that faith which is without workes is dead. Here by the way obſerue by compariſon, how farre off are thoſe from grace, which ſwarme full of vncleane vices, and their whole race is nothing but a continuall ſinning: whereas this is euidently here prooued, that ſuch men as carrie a great ſhewe of vprightnes, in refraining from ſundrie vices, are ſtill without teſtimonie of true beleefe, becauſe their holy deeds doe not appeare, for when as the holy ſcriptures doe teſtifie, that the heart is purified by faith, that thoſe are borne againe in the new and ſpirituall birth, that they are new creatures, and hauehave a new heart, and a right ſpirit, created and renued in them, it muſt needs be that they are prepared vntounto eueryevery good worke, they hauehave not only put off the olde man with his corrupt luſtes, but hauehave alſo put on the new man, which is created in righteouſnes & true holines: & as they hauehave walked in darkenes, ſo now they walke in the light. There is one ſtep yet further in this matter, I truſt that as yee will confeſſe this, That if thoſe doe not beleeue well which hauehave no good workes to ſhewe, although they bee in ſome things vpright, and much more the foule & filthy liuers which diſhonour God and his truth: ſo ye will alſo be brought to ſee, that thoſe miſerable men are yet further off, which barke againſt this holy doctrine, and can not abide that a man ſhould ſay to the wicked and vngodly, thou art in the way to hell, thou ſhalt die the death, if thou returne not from theſe euils. They may thunder and raile againſt men, and ſay they vtter damnation: but let them looke if they can quench the light which the holy ghoſt hath giuen in this text. Let vsus returne to the former matter againe. Wee muſt not only abſtaine frō euil, but alſo do good: there be many likewiſe deceiued in their doing good, reſtraining it to the baſer and leſſer part: they looke but vntounto the bodies of their brethren, and ſuppoſe they are to hauehave no further regard but of them, to relieue and eaſe the miſeries of the fleſh, let the ſoule be neuer ſo blind, neuer ſo ſick, in neuer ſo great danger of eternall deſtruction, they hauehave no pitie of that, which doeth bewray that they ſee no further then this life, they hauehave no true louelove nor pitie in them, for then would they louelove the ſoules of men, which are ſo precious, they would pitie the wofull miſerie that they be in. For how abſurd a thing is this, that one ſhould be carefull to caſe the calamitie which laſteth but for a day, and not reſpect that which is eternall? I muſt therfore here againe admoniſh ye, that ſuch as will hauehave proofe of their faith by good workes, muſt exerciſe the ſame as well to the ſoules as to the bodies of men, and becauſe therin doth ſtand the greateſt louelove of all other, they are therein to ſhew themſelues moſt earneſt. There is no more excellent note of faith, and of the true feare and louelove of God, then when a man is grieued, and mourneth to ſee men out of the way to life, running headlong in their ſinnes vntounto deſtruction, and when as he doth in louelove and pitie admoniſh them, and ſeeke by inſtruction to draw them out of the ſnares of the deuill. On the contrary ſide, hee can neuer ſay he hath any droppe of grace, which delighteth and ſporteth himſelfe, at the lewde and wanton behauiour of other men. Iudge deare brethren theſe Cockbraines, which can not be merrie, but at the ſinfull and prophane ſpeeches of vaine men: doe they ſhew the fruites of faith? Thoſe abominable beaſts, which delight to make men dronk, to the intent they may laugh: are they of GOD, or of the diuell? We muſt diligently exerciſe the contrarie, labouring to draw one another to God: and to conuert their ſoules which goe aſtray: which is the ſpeciall and chiefe good work that we can doe vntounto men. To feed the hungrie, to clothe the naked, to viſit the ſicke, and thoſe which are in bonds, to open as it were the bowels of merciemercy and compaſsion to all that are in miſerie, are very excellent and glorious fruites of faith, and hauehave great promiſes of reward in the holie Scriptures; yet are they not comparable to theſe, when the ſoule is ſicke in priſon, and in the chaines of Satan, to viſit and releeue it. When it is pining away for want of heauenly foode, to miniſter vntounto it: when it is full of grieuous ſores and deadly wounds, to giuegive holeſome medicines and ſalues vntounto it, to mourne with the bowels of pitie and compaſsion for it. From hence it ariſeth that all true faithfull hearts doe ſobbe and groane with ſorrow, when they ſee men left without inſtruction and when they behold the deſolations and ruines of the Church, it doth pinch them euen at the heart, it cauſeth bitter teares to flow out of their eyes, when they behold any famine & death of the food of life: and when they ſee them runne from ſea to ſea, & from the one end of the land to the other to ſeeke for it. When they ſee the young man and the beautifull virgin periſh for thirſt, he that ſhall deny this, or ſtand in doubt thereof, neuer knew as yet what the vſe and benefite of the worde is, nor yet what that louelove in the ſpirit is, which the Lord commendeth vntounto vsus. I might here ſtand long in particulars, to ſhew the crueltie of thoſe parents, which ſuffer their children to be without the knowledge of God, and to periſh in their ſinnes. For one of the chiefe fruits of their faith doth ſtand in this which the Apoſtle commaundeth. Ephe. 6.4.Fathers prouoke not your children to wrath, but bring them vp in the nurture and inſtruction of the Lord. For thoſe which hauehave the riches and wealth of the world, the holie Ghoſt faith: 1. Ioh. 3.17.He that hath this worlds good, and ſeeth his brother ſtand in neede, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? If this bee true, that the rich men of the world doe not louelove GOD when they will not part with their riches, to relieue that miſerable carcaſe of their brethren: then doubtleſſe it is a more ſtrong argument againſt them, when as ſo many ſoules periſh, for want of good and pure inſtruction, which by their wealth they might procure, if they did not make more account of their riches, then of the ſaluation of men. Gods word pronounceth them bleſſed, which imploy their goods to feede the poore: then how much more bleſſed a thing is it when they are imployed to the miniſtring of ſpirituall foode, which neuer periſheth? But let vsus come to thoſe which hauehave the charge of ſoules, what is the principall good worke, which they are to ſhewe their faith by: and wherein they are to declare their louelove towards Chriſt and his Church. Iohn 21.15Simon Ioanna loueſt thou me? Feede my ſheepe, feede my Lambes, feede my ſheepe. When as therefore the hireling, the idle drone, and the idoll ſhepheard hauehave the flocke of the ſheepe and lambes of Chriſt, and doe not feede them, or at the leaſt doe ſo feede them, that they are neuer the better: where is the faith which they boaſt of? is it any other then the dead faith and the faith of Diuels? Whoſoeuer therefore will hauehave the teſtimonie of his faith in this calling, hee muſt execute the office as the Scripture bindeth him. Is it poſsible that he can giuegive credit to the word of God, and bee of a right beleefe, and not regarde this? The reſt of his good deedes, whereby ſome man will ſay he doth ſhew his faith, are no good deedes: for if hee did them of louelove towards God and his brethren, would hee not then doe that, wherein his louelove to both ſhould moſt of all ſhew it ſelfe? Can he louelove God, and hate God? Can he louelove men, and hate men? Or can hee louelove God, and not regarde to doe his will? Or can hee louelove men, and not care for the ſaluation of their ſoules? O my brethren, who cannot ſay to ſuch a man, Shew me thy faith by thy workes? Who will bee ſo blind as to thinke ſuch are in good caſe?
I will now draw towards an ende, onelyonly by this place exhorting eueryevery man while GOD giueth him time and abilitie, to giuegive himſelfe to the exerciſe of good workes, and the ſeruice of God. And deare brethren, what ſhould make vsus ſo ſlack, conſidering how ſhort our time is, and how great reaſons there are to perſwade vsus: as firſt to begin with that, which is taught in this place: Is it not a marueilous bleſsing to hauehave the witneſſe of our faith? Is it not a miſerable curſe, to be without the true peace of conſcience, and to abide ſtill in doubt? Doeth not God promiſe vsus alſo, although wee can deſerue nothing, but when we hauehave done all that we can, wee are ſtill vnprofitable ſeruants, that all our good workes ſhall be rewarded, Mat. 10.42. Luk. 12.33.euen to a cup of colde water, which is giuen for his ſake? Make ye bagges which neuer waxe olde, or treaſure which neuer faileth in heauen, &c. Shall not the promiſe of rewarde mooue vsus? Goe further, how deare and precious ought the name of our God to bee vntounto vsus? how much ought it to delight vsus to heare it magnified? how much ought wee to abhorre to ſee it ſtained and diſhonoured? Is not his name honoured, when thoſe which call vponupon him, are fruitfull in good workes? Iohn 15.8.Herein ſaith Chriſt, is my Father glorified, that ye goe and bring foorth much fruit. Alſo he ſaith, Let your light ſo ſhine before men, that they may ſee your good workes, Matt. 5.16.and glorifie your father which is in heauen. Is not Gods name diſhonoured by the euil conuerſation of thoſe which profeſſe his word? Saith not Saint Paul, Rom. 2.24.The name of God is euill ſpoken of, through you, among the heathen? Ought not the Goſpell to be deare vntounto vsus? Is it not in the mouth of the greateſt number of worldlings, when they ſee the euill deedes of profeſſors? Loe, theſe are your Goſpellers, here is their holie doctrine, theſe are they which hunt after Sermons, ye may ſee what they are, and what their teaching is, they hauehave as fewe good workes as other men, they are all in wordes. O wretches, ſhall not theſe things mooue vsus to let the world ſee our faith and louelove towards God, by our good works? Likewiſe, is there any greater louelove which can bee ſhewed towards men, then when they ſhall be mooued by our good deeds, to glorifie God in the day of their viſitation, when our godly dealing ſhall cauſe them to confeſſe that it is an holie religion which wee profeſſe, and ſo giuegive eare and ioyne themſelues vntounto the ſame? O happie man which by his holie life is a meane to draw others from their euill waies, and to bring them to bee ſchollers in the ſame ſchoole that he is. Contrariwiſe, what a wofull and miſerable wretch is that which ſlaundereth and diſhonoureth the holie worde by his ſinfull life, which driueth other from it, and ſo thruſteth them on headlong to deſtruction. Ovncharitable man, ſhal not the bloud of ſuch in ſome ſort be laide to thy charge, when thou driueſt them from the Lorde and his trueth, as much as lyeth in thee, and driueſt them headlong to deſtruction. I might proceede to many particulars, but then I ſhould be ouer tedious. The Lord plant theſe things in our hearts, and giuegive vsus grace to continue in all goodneſſe to our liues ende, to his glorie, and our eternall comfort. Amen.
FINIS.