A Godly Zealous and Profitable Sermon Upon James 2, Sermon
The ſecond Chapter of Saint Iames, verſe. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26.
I HaueHave choſen this portion of Scripture to interpret, becauſe there is very great vſe and commoditie in the true & right vnderſtanding thereof: and the doctrine therein contained, is moſt neceſſarye for all Chriſtians to knowe. Firſt, becauſe it doth directly and fully ouerthrowe and beate downe all carnall profeſſion of the Goſpell, ſhewing that the common and dead faith cannot ſaue a man. Secondly, becauſe it is the principall pillar which the Papiſts doe leane vntounto, & the chiefe place of Scripture which they doe peruert and abuſe, to proue and eſtabliſh Iuſtification by workes, and the merits of men, & to ouerthrow the free iuſtification we hauehave in our Lord Ieſus Chriſt through faith. The holde which they take in this point, is vponupon the ſpeaches and phraſes which the Apoſtle doth vſe: as when he ſaith, Abraham our Father was iuſtified through works. Alſo Rahab the harlot was iuſtified through works. Likewiſe ye ſée ye of workes a man is iuſtified and not of faith onelyonly? Héerein ye two Apoſtles of Chriſt, S. Paul & S. Iames do ſéeme to be flat contrary ye one to the other: for wheras S. Paule ſaith, Abraham was iuſtified by faith alone and not by workes. Saint Iames ſaith he was iuſtified by works. Saint Paule ſaith and proueth by ſundrie and inuincible reaſons, that a man is iuſtified by faith alone without the works of the lawe. Saint Iames ſaith ye ſée that a man is iuſtified by works and not by faith onelyonly: This contrarietie is but in appearaunce: for they both wrote by one ſpirite which is alwaies lyke himſelfe, and alwayes agréeth with himſelfe. The whole blame therefore is to lyght vppon vsus that we are ſo dim ſighted as not to ſée how theſe two ſeruauntes of GOD doe iumpe agrée together without anye iarre at all. I thinke it néedefull for this cauſe before I come to handle the wordes of the Text as they lye in order, firſt to take awaye this ſhewe of diſcord: If anye man will demaunde what cauſe there was which made them to appeare in outwarde ſhewe ſo contrarye the one to the other? I aunſwere, that although there be no contrarietie in the matter it ſelfe which they teach, yet the diuerſitie of ye ſchollers which they lyght vppon, and the contrarie affection of thoſe whome they inſtructed, cauſed them to vſe a diuers and contrarie order of teaching.
Saint Paule hauing to deale with ſuch as woulde ſéeke to bée iuſtified, partlye by Faith in Chriſt, and partlye by theyr owne déedes, or the déeds of the Lawe, vſeth this order, firſt, ſhewing that wée were loſt and condempned in our ſelues, then next iuſtified and ſaued through the merits of Chriſt: afterward that wée are ſanctified in him, and muſt ſhewe foorth the fruits of our faith in a pure and holy life. S. Iames lighting vponupon another ſort of mē which cōfeſſed ye frée iuſtification through faith in Chriſt, yet in this they were deceiued, yt they did not conſider, how al thoſe that are iuſtified, are ſanctified, how all thoſe that are in Chriſt Ieſus are newe creatures, that they are new borne, and walke not after the fleſh, but after the ſpirite: that the true, liuely, and iuſtifieng fayth doth bring foorth the fruites of righteouſneſſe in a holye conuerſation. Now becauſe this cannot be remooued or ſeparated from the right and liuelye faith. Saint Iames goeth as it were backwarde and proueth, that where this latter, that is to ſay, the fruites of faith are wanting, there faith is wanting, and ſo his drift is to ſhewe 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 ſéeme ſo much to differ, is héerein, that men doe not marke well howe they handle, not the ſelfe ſame matter, nor hauehave not the ſame drifte. For Saint Paule laboureth to proue, that the true fayth doth ioyne vsus to Chriſt, and thereby ſaue vsus. Saint Iames héere beateth vppon this pointe, 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 thirde cauſe is, that they doe not take this worde iuſtified in the ſame ſence, but diuerſelye as it ſhall be prooued afterwarde: Now will I come vntounto the Text. What auaileth it my bretheren though a man ſayth hée hath Faith when hée hath no woorkes, canne the Faith ſaue him? This is his propoſition, and the matter which hée will diſpute vppon in the whole Text following, thus much it is in effect, that it doth not auaile a man to ſaye hée hath Faith, nor it doth not profite him to boaſt and bragge, and to make profeſſion thereof, when hee hath no good woorkes: the reaſon is this, becauſe it cannot ſaue him: marke and obſerue this well, for héere at the firſt enteraunce, the blindneſſe of the Papiſtes and their folly, doth manifeſtly bewraie it ſelfe, when as they doe not ſée nor vnderſtand, that it is not the purpoſe of the Apoſtle in this place to diſpute vponupon this point, whether ye true faith doth ſaue & iuſtifie or not: but to ſhew that ſuch as hauehave not good workes, hauehave not the true faith in them, and therefore whatſoeuer they profeſſe, they cannot be ſaued, for he doth not propounde his matter thus, what auaileth it though a man hauehave Faith and hauehave not workes: but what auaileth it though a man ſaye, he hath faith & hath no workes? Wherby it is very manifeſt that when Saint Iames doth attribute the name of faith vntounto this dead Image, hée doth it not in proper, but in abuſiue ſpeach, and after the manner of thoſe men which called it faith, when as in very déede it is none, but onelyonly a certeine reſemblaunce and ſhaddowe thereof. Thus much for this enteraunce & ſtate of his diſputation, now followe his reaſons by which he doth proue that this kinde of Faith cannot auaile or profite a man, for hee doth proue it very ſtronglye and pithely…. The firſt of them is taken from a compariſon or ſimilitude which he ſetteth downe thus, If a brother or a ſiſter bée naked and deſtitute of daylye foode, and one of you ſaie vntounto them, depart in peace, warme your ſelues, and fill your bellyes, notwithſtanding ye giuegive them not thoſe thinges which are néedfull to the bodie, 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 ſuſtenaunce, you giuegive them gentle and fayre wordes, God helpe ye, God ſuccour yée, and ſend ye reliefe: but ye giuegive them nothing, can this helpe the poore man, or the poore woman? Shall they not for all your louing words ſterue for colde & die for hunger, if euerye man ſhould ſerue them ſo, and giuegive them no other almes: why doe yée not ſée then, that as this almes & liberalytie to the poore which is but in faire ſpeaches is colde & doth not help, ſo in like manner ye Faith which is but in words and outwarde profeſſion of ſpeach, although it be wc neuer ſo great brags, is dead, & thē furder why do ye not vnderſtand that a thing which is weak 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 be colde or dead, and doth not profit the poore, nor make him a liberall man which vſeth it: then it followeth alſo, that that Faith which is onelyonly in ſpeach is dead, and therefore cannot ſaue or profit him which hath it, if wordes onelyonly could profit or cauſe it to be faith, why ſhould not wordes alſo profit the poore man or woman which is deſtitute? If words onelyonly can make a faithfull man, why ſhould not words make a liberall man? If for a man to ſaie hée hath faith, be of that power to do the greateſt things, as namely to couple vsus to Chriſt, to raiſe the ſoule from death to lyfe, to put the Diuell to flight, and to ouercome the world? Should it not be able to doe ye leſſer, that is to ſay, ſo far to preuaile with vsus, & to hauehave ſuch power in vsus: as to bring forth good works? Déere brethren, know yt if it bée aliue & do the former, it muſt néeds doe this: if it doe not this latter, then ſurely it is dead & can do 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 ſhewe of faith, and therefore he is not iuſtified nor ſaued, neyther can bée iuſtified nor ſaued thereby: ſéeing it hath no life in it ſelfe to worke and to bring forth fruites, it cannot giuegive lyfe vntounto him, for how ſhoulde it bring that which it hath not? To ſet it foorth more plainly, thus ye Apoſtle addeth: but ſome man might ſaye, thou haſt the faith and I hauehave workes, ſhewe me thy faith by thy workes, and I will ſhewe thée my faith by my workes. He ſheweth héere how eueryevery ſimple man which is a true Chriſtian, maye be able to deale againſt the greateſt and moſt ſkilfull Doctour that is, to proue that he hath no faith if he hath not good workes, for when hée ſaith, Some man will ſay, it is as much as if he had ſaid, 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 lyuely and mightie thing, therefore it cannot be without holy & good actions. For as a man is knowen to be dead, when he doth not breath, cannot ſtir, ſée, heare, and ſuch lyke, and contrariwiſe, when he doth any of theſe, he is known to be aliue: euen ſo is it with faith, if it can or doe bring forth no good workes, then is it dead, on the contrary part, the actions & 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 beléefe, but alſo woulde leaue no mark to know who are of God and who are of the Diuell: Let a man take thē tardie in any foule vice, wherin they wallow, & ſay vntounto them, ye are out of the waye, ye hauehave not the true beléefe in God, ye are couetous, ye are a worldling, ye are a drunkard, & an adulterer or ſuch like, their aunſwere is readie, Who made you able to iudge, can you tell how I beléeue, will you take vppon you to ſée what is in my heart, whatſoeuer you ſay, I hauehave as good a beléefe as your ſelfe. Marke well now I pray ye, for héere you may learne how to anſwere ſuch fellows: ſay thus vntounto thē, faith indéed of it ſelfe is a ſecret thing in the hart, but yet becauſe it can no more be without good déeds, then fire can be without heate: the Lord doth bid vsus by his Apoſtle to ſay vntounto ye, ſhewe me your faith by your works, & whē your tongue is foule & your déedes are wicked, moſt certaine it is that the hart is vncleane, & there is no right faith, for yt doth purge the hart, as S. Peter ſaith. Act. 15. Looke but vponupon mens words & outward brags of their beléefe, & ye would thinke there were ſuch plentie of faith, yt there could be almoſt no more, eueryevery man doeth ſo ſtrongly beléeue in Chriſt. But come to this touchſtone & trial which is héere giuen vsus, ſhew thy faith by thy works, & it ſhall by & by carry vsus ſo far on ye other ſide, when we ſée ſuch flouds of all horrible & beaſtly ſins, yt it will cauſe vsus to think vponupon this ſaieng, When ye Son of man commeth, ſhal he finde faith vponupon the earth? For if this be true, as it is moſt true, becauſe God himſelfe hath ſet it downe: yt the faith which is wtout good workes is dead, and thoſe are Infidels, which like brute beaſts care not but for the things of this worlde, and make no conſcience of committing all kinde of euill workes: Doe ye ſuppoſe that if the Sonne of man ſhoulde now come, that he ſhoulde finde anye great ſtore of faith? Alas, alas, how many are the ſinfull déedes of the moſt men, which ſhew that they hauehave no faith? How fewe are the good workes and how weake euen in the ſmall remnaunt of the godlye, which doth declare how poore and ſlender their faith is? But we muſt yet procéede further in this matter, and as it were ſtrike it a lyttle déeper. As men are wily to deceiue themſelues, ſo they will héere yet finde a hole to créepe out at, although they be neuer ſo wicked: for thus they will ſaye. It is true, Gods word ſaith, that faith is ſhewed foorth by good workes, well, I thanke God, though I hauehave many vices in mée, 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 praier: I doe according to my abilitie giuegive to the poore: I am ready to pleaſure my friend: doe not theſe things ſufficientlye ſhewe that I hauehave faith? Déerely beloued take héed, for héere you may ſoone be deceiued, it is not the meaning of the Apoſtle when he ſaith ſhew me thy faith by thy works, that a few ſcattered ſcraps of good déeds, among great heapes of ſinfull workes, and as it were a few graines of Corne in a great heape of Chaffe, ſhould be a true witneſſe of the ſame. For it muſt be ſhowed both in forſaking & renouncing all euill wayes, and alſo in following after all goodnes: for it is without al controuerſie yt thoſe which ſéeme to be good works before men are not ſo before God, in the man which is giuen ouer to commit ſin: can yt which is good come out of the ſame heart in which vngodlineſſe raigneth: either make the trée good (ſaith Chriſt) and the fruite good, or els make the trée euill and the fruite euill: A good trée cannot bring forth euil fruit,Mat. 12. 33 neither can an euill Trée bring foorth good fruite?Luk. 6. 43. Can the ſame Trée bring forth both good fruite and euill fruite? Doth a fountaine at the ſame place ſaith (S.Iam. 3. 11. Iames) ſend forth both ſwéet and bitter water?1. Ioh. 3. 7. Be not deceiued (ſaith Saint Iohn) he that worketh righteouſneſſe is righteous, he that committeth ſin is of the Diuell. Some man will ſay, doth not the moſt godly man that liueth commit ſin, & doth not ye good & the bad come together frō him? The godly are loden wt the corruptions of ye fleſh, but yet they doe not commit ſin, yt is to ſay, they are not giuen ouer, as vngodly men are to the obedience of ſin: they are ſpotted with imperfections, but they do not take pleſure therein as the wicked do: although they féele a lumpiſhneſſe in them vntounto good workes, yet their whole race is applied vntounto good works: they would very faine obey their God on both ſides, that is to ſay, in forſaking all that is euill, & doing all yt which he commaundeth thē. Contrariwiſe, the fleſhly Infidell doeth with all his heart giuegive vp himſelfe in the whole race of his life to that which is filthy, if he 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. Hée doth not any thing for the Lords ſake, but for his own. For louelove him & ye ſhal finde him ready to do ye good, ceaſe that, & his goodneſſe doth dye. Praiſe him, he will praiſe you againe, diſcommend him although he deſerue it neuer ſo much, ye ſhall not come in his books, be ye neuer ſo good. Forget not this then I praye ye good bretheren, when God hath ſet down ſo plain a rule to trie our ſelues by, whether we be faithfull or Infidells. If we finde our ſelues ful of good workes, & our heart doth beare vsus witnes that we do them euen for louelove towards God: well are we, this doth declare our faith. But if our euill déedes abound & our hart be vncleane, it is time to looke about vsus, we are in a moſt miſerable caſe. I wiſh of God, that we might often thinke vppon this, and be carefull to ſhewe our faith to the world, by our good and pure lyfe. Be not afrayde to applye this to our ſelues, and alſo to deale againſt the vngodlye with it. For in this diſſolute age, wherein iniquitie hath almoſt gotten the vpper hande, it is moſt neceſſary that we vſe this inſtrument which GOD hath put into our hands. Thou ſaiſt thou beléeueſt, ſhew thy faith by thy workes. Now followeth another reaſon: Thou beléeueſt ther is one God: thou doſt well: the Diuells alſo beléeue and tremble. Way this argument well, and ye ſhall plainlye perceiue that it doth nothing at all helpe a man to ſaye he hath faith, when he hath no good déeds: if this kinde of faith could ſaue him, then ſhould the Diuells be ſaued alſo, becauſe they hauehave the ſame beléefe: but becauſe it is moſt certaine, that the Diuels ſhall not thereby be ſaued, therefore it is alſo as manifeſt, that thoſe men who hauehave no other beléefe but that which they hauehave, cannot be ſaued. Let vsus ſée then how farre the faith of Diuelles doeth goe, Thou beléeueſt (ſaith he) that there is one God, or that God is one, and ſo thou thinkeſt this a great matter, not to beléeue as ye vaine Gentiles which did think there wer diuers Gods, and indéede for ſo farre thou doſt well: but yet marke what a great matter thou haſt attained, the Diuells doe beléeue the ſame, and yet hauehave therby no benefit or reconciliation with God, for they tremble when they remember the terrible iudgement ſeate & the euerlaſting fire which is prepared for them. This faith of the diuils is not to be reſtrained to ſome one point, but ſtretcheth vntounto the whole doctrine of Faith. They doe ſtedfaſtly beléeue and knowe that Ieſus Chriſt died for the ſinnes of the worlde: this is a ſure reaſon that they know the doctrine of God, when they ſéeke to deface and ouerthrow it by contrarie errours. When a man therefore is of a ſounde iudgement in the Scriptures for matters of Faith, and is able to confirme euerye point and to ouerthrowe the contrarie errours: though manye will ſaye, hée is a ſound… man, & he taketh himſelfe to be as great a Goſpeller as any other, yet if he hauehave no workes, if his faith be not a liuelye regenerating faith, he maye eſtéeme of himſelfe what he will, but the Lorde telleth vsus that he is no more forwarde then thē Diuelles, they are as ſounde in the knowledge of truth as hée.
And if this common and general faith would ſerue, they ſhould be ſaued as well as he. But it may be héere obiected, that there is great difference betwéene the faith of Diuelles, and the faith of thoſe men which beléeue, and yet hauehave no fruits of godlineſſe in thē. The Diuells indéede doe beléeue all matters of faith to be true, but they do not nor cannot beléeue, that they perteine any thing at all to them, they hauehave no hope of merciemercy: but men although they be very ſinful, yet they are in hope yt they ſhal be ſaued. Héere is a great difference therefore, and the faith of ſuch men goeth farre beyonde the faith of Diuells. The Lorde giuegive vsus eyes to ſée, and heartes to vnderſtand, for I will ſhew that the difference is. That the faith of the Diuells is more perfect: For what is the cauſe that the Diuels hauehave no hope, and the wicked men think 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 threatened againſt them. They beléeue that he will powre out his wrath vponupon them becauſe hee hath ſayde it: But the wicked men they are more fooliſh, and where God hath pronounced againſt them for their ſinnes eternall fire, they doe not beléeue him, and ſo indéede their Faith commeth ſhort of the faith of diuells: they ſhould beléeue the Lorde when hée telleth them that all thoſe which doe not tourne from theyr vngodlyneſſe when he calleth them to repentaunce, ſhall bee caſt into Hell. But they blinde themſelues, & wil ſéeme to beleeue quite contrary vntounto yt which God affirmeth: this is not to ſhut the doore to repentaunce, but to moue men to ſéeke for it while God doth offer himſelfe, for they ſhall not be 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 doth chaunge vsus no more then the faith which the Diuells hauehave, doth chaunge them. For there be very many at this daye, who béeing ſtuffed as full of wickedneſſe as euer they can hold, and their words and déeds doe plainly ſhew that they are no more changed then Diuells, which will ſo bragge of their faith and the ſtrength thereof, that if there ſhould be but ten in the whole Countrie ſaued, they hope to be of them: they neuer vnderſtoode the doctrine which the Lord teacheth in this place, God giuegive vsus vnderſtanding that we be not ſeduced, but that we may ſéek at the handes of Chriſt, to giuegive vsus a faith which may differ from that which the diuels hauehave. Héere alſo ſhall appeare ye ignorance of the Papiſts: They would beare men in hande that S. Iames doth ſpeake of the ſame faith which S. Paule doth, & yt he plainly affirmeth it doth not alone iuſtifie. But … héere as he ſaid before, what auaileth it if a man ſaye he hath faith and hath no works, can that faith which is but in words, or the dead faith ſaue him? So now he 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 beléefe which Saint Paule ſayth doth iuſtifie, wrought by ye holy Ghoſt? Shall we be ſo blaſphemous as to ſaie the diuells are pertakers of him? You maye well perceiue therfore that Saint Iames doth ſpeake nothing againſt that which Saint Paule hath proued, howe Chriſt alone is our righteouſneſſe, whome wée take holde of onelyonly by Faith, for hée doth but ſhewe that the dead Picture of Faith, doth not ſaue. Remember well then what Faith is héere ſpoken of, and the controuerſie is ſoone decided. The Apoſtle now procéedeth to his laſt reaſon, which becauſe it is wonderfull ſtrong, he vſeth as it were a certeine Preface vntounto it, leaſt wée ſhoulde paſſe lightly ouer it, without due conſideration. But wilt thou vnderſtand (ſayth he) O thou vaine man, that the faith which is without works is dead? See howe vehementlye hée thundereth béere, againſt the carnall profeſſour, calling him a vaine man, likewiſe wilt thou vnderſtande, cannot thoſe former reaſons ſatiſfie thée, are they not ſtronge inoughe to perſwade thée, or plaine inough to teach thée, I will let thée ſée ſuch a reaſon that neither thou nor all the world ſhall bée able for to gaine ſaie, it is ſo ſtrong and ſo manifeſt that it will ſtop the mouths of all the cauillers: and force them to confeſſe, will they, …ill they, that the Faith which is without workes is dead: ſée how meruailouſly the holy Ghoſt doth labour to driue vsus from truſting to this broken ſtaffe, and to force vsus to ſéeke after the true and right beléefe, it we hauehave any care to ſaue our ſoules. And doubtleſſe daylye experience doth teach vsus howe needfull a thing this is. For the greateſt number of profeſſours thinke nothing leſſe néedful then to ſéeke increaſe of Faith, they ſuppoſe and they will ſaie, they beléeue wel inough they féele no want at all, what ſhoulde preaching doe, they canne but be…. In very déede this dead ſaith of theirs, ſeemeth to them to be verye ſtrong, it cannot bée ſhaken; neither is it tryed or tempted, for to what purpoſe ſhould the diuell much labour to ouerthrowe it: but thoſe which hauehave anye faith indéed, doe féele what néede there is to vſe all meanes to ſtrengthen it. But let vsus come to the matter, he proueth now by examples, that the true faith is knowne by good workes: the firſt example is of Abraham: thus it is to be opened: ye know that Abraham was an holy man, & a right man indéed, he was highly in fauour with God, the couenant was made with him, that in his ſéede all nations of the earth ſhuld be bleſſed: ye wil then confeſſe that he had the right faith, there is no doubt at all in that. Likewiſe ye muſt néedes graunt, yt as there is but one God, one mediatour, ſo there is but one Faith, whervpon it followeth, yt as many as hauehave ſuch a faith, or yt ſame faith which was in Abraham ſhalbe ſaued, & none els:Ephe. 4. 5 1. Tim. 2. 5 for although eueryevery one of ye children of Abraham do not atteine to the ſame meſure & ſtrēgth yt their father did, yet they are like him & hauehave the ſame beléefe. Then I beſéech you obſerue wel the ſecond parte, wherein is declared howe the Faith of Abraham was fruitfull, and did declare and ſhew foorth it ſelfe by good workes, for hée offered his ſonne Iſaac vponupon the Alter. Wherevppon it doth alſo followe that all his children,Gen. 21. and all the ſonnes of GOD, doe declare and ſhew forth their Faith, by their good déedes: And whoſoeuer they be which do not ſo, they are degenerates and baſturdes, none of his children nor yet pertakers of anye bleſſing with him, for their: Faith is dead, and therefore they are not aliue, doe ye not ſée déerely beloued, the meruailous force of this reaſon, and that it is as cléere as the Sonne: Heere is no ſtarting hole left for a man to hide himſelfe in, nor to créepe out at, but hée is holden faſt to this, that if hée will bée ſaued, he muſt ſo beléeue, that he declare and ſhew forth to the world by his good works and holy life, how he walketh in the ſteps of his faithfull father. Abrahā. But why doth he chooſe this one worke of Abraham before all the reſt? For his life did ſhine with holy works, he was merciful to ye poore, he interteined & lodged ſtrangers, he was peaceable wt al men, iuſt & true in al his delings: doubtles this did excel al ye reſt, & ſo farre paſſe them, that it maye well inough be mentioned in ſtéede of them all, it did declare a wonderfull faith and louelove towardes God as we may eaſily ſée, conſidering al the whole circumſtaunces of the ſtorie. God had called him out of his-nati… Countrey and from his Fathers houſe into a ſtraunge lande: he had promiſed him a ſonne by his wife Sara, of whom the bleſſed ſéede ſhould come, he performed this promiſe in his olde age, euen when Sara was by nature paſt childe bearing, he had no other childe by hir, the promiſe was made in none but in him,Gen, 21. 12 In Iſaac ſhall thy ſéede be bleſſed. Each man ſhall now be driuen to confeſſe, that héere was a great triall, when God doth bid him take his onelyonly ſonne euen Iſaac, and goe thrée dayes 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 he loueth déerelye, eſpecially when he hath no more ſonnes: then how much griefe might this be, not onelyonly to ſée his ſonne ſlain, but alſo to ſlay him with his own hands: and moſt of all that childe, in whom the couenaunt of eternall lyfe was made, becauſe Chriſt ſhoulde come of him, who being dead, all hope of ſaluation did dye with him. Al this did not with-hold, but ye faith of Abraham caried ſo great a louelove in him & feare towards God, that he neuer grudged at the matter nor neuer made delay, but went indéede to hauehave ſlaine his ſonne, hauing bound him vponupon the woode, and hauing taken in his hand the ſacrificing knife, to kill him. Then the Angell of ye Lord frō heuen did forbid him. Before ye Lord it was as if it had bene done, becauſe Abraham did fully purpoſe to do it, then we ſée plainlye by this, what the true faith is. But if any man ſhould obiect and ſay, this example is not fit: euerie man cannot be lyke Abraham, nor hauehave ſuch a faith as he had, he was a rare man, few or none to be compared with him. Saint Iames doth aunſwere, If ye thinke this example to be too high, and that ye are not to be meaſured by it, I will ſhew you another as lowe:: what ſay ye to Rahab the harlot, was not ſhe iuſtified by workes, did not hir faith declare it ſelfe by good workes? Can ye take any exception againſt this example? Will ye not be aſhamed that your faith ſhoulde not be lyke hirs? As the faith of Abraham did vtter it ſelfe to the world, ſo did hirs, whereby ſhe ſhewed hir ſelfe to be a right daughter of Abraham, although ſhe 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 ſhe was his daughter, according as S. Paule ſetteth it forth in the Epiſtle to the Romanes, Ro. 4. 12.that he ſhould be the Father not onelyonly of them which are of the Circumciſion, but alſo of thoſe yt walke in ye ſteps of ye faith of our father Abraham: like as all his children both of the Iews & Gentiles muſt do which will be bleſſed wt their faithfull father Abrahā. Then we hauehave héere ye exāple of ye father of all ye faithfull, with ye exāple of one of his daughters, which had ben a poore harlot, what excuſe remaineth, or what can we pretende, ſhall we not bluſh, and be aſhamed to ſay that we beléeue well, and take our ſelues to be the Children of Abraham and the Children of God, when we are no more lyke him (then as the common ſaieng is,) an Apple is lyke an oyſter. Chriſt our Sauiour doth vſe this reaſon againſt the Phareſies in the Goſpell of S. Iohn. If ye were Abrahams Children (ſaith he) ye would doe the workes of Abraham: Ioh. 8. 3.but now ye goe about to kill me, a man that hauehave tolde you the truth which I hauehave heard of God, this did not Abraham. And a little after, Ye are of your father the Diuell, and the luſts of your father ye will do. What would we hauehave more plaine then this? Euen the very ſéed and poſteritie of Abraham, which tooke thē ſelues to be the children of Abraham, … the children of God, yet Chriſt Ieſus telleth them plainly they are the children of the Diuell, and why? Becauſe theyr workes were not like the works of Abraham, their beléefe was not lyke his▪ but it was dead. Shall not we then as boldly ſay at this day, nay rather, doeth not Chriſt ſpeake as plainly as he did and telleth vngodlye men to theyr face, howſoeuer ye brag of your faith, it is but dead, and howſoeuer ye boaſt and take your ſelues to be the Children of God, yet in very déede, vnleſſe ye returne from your vngodly waies, & ſhew forth the fruites of a true and liuely faith, ye are the children of the Diuell: truſt not vntounto your vaine hope and dead faith, for it will but deceiue you. Déerely beloued let vsus not be ſo mad, when God telleth vsus this with his owne mouth, as to beléeue the contrary and to perſwade our ſelues we ſhall do well inough although we continue in our ſinnes. This is a moſt peſtilent craft of Satan, and commeth from the roote of Infidelitie, as ye may ſée in our great grandmother Eue, God had tolde hir and Adam, that what day ſoeuer they ſhuld eate of ye trée, they ſhould dye the death, the Diuell told hir, ye ſhall not dye, ſhe beléeued him, but beléeued not God, ſhe thought euen as the Diuel told hir, ſhe ſhuld do wel inough, or els ſhe would neuer hauehave eate therof: we hauehave ſucked this poyſon from hir breaſts: when God telleth vsus, if your faith bring not forth good workes, it is dead, it cannot helpe ye, if ye continue in theſe wicked déedes, ye are the children of the Diuell, ye muſt ſpéedelye repent, for ye cannot when ye would: No, no, ſaith the Diuell on the other ſide, that is not true, your faith is good inough, goe on, ye ſhall doe wel, God hath merciemercy in ſtore, ye may repent afterwarde. Now the moſt doth beleeue the Diuell in this, and giuegive, no credite at all vntounto God: and neuer ſéeke to try themſelues, whether they be in good caſe or not.
When the Apoſtle, ſaith héer, that Abraham was iuſtified by workes, and that Rahab was iuſtified by workes, &c. We muſt note that this word iuſtified is taken diuers waies in ye ſcriptures, which is one cauſe (as I noted before) why S. Paule and S. Iames ſéeme to be contrarie. S. Paule prouing that we are iuſtified by faith, taketh it as cōtrary to this word condemned, for being by our ſins guiltie, & to receiue the ſentence of condemnation, we are in Chriſt (into whoſe myſticall body we are incorporate thorough faith) acquit and diſcharged, which is called iuſtification: this cannot be by the workes of the law, becauſe there is not perfection in the déedes of any, but euen the moſt pure are vncleane & ſpotted. Therfore as S. Paule ſaith, they are all vnderunder the curſe,Gal. 3. 10. which holde of the workes of ye law, for it is written, Curſed is eueryevery one, which cōtinueth not in al things which are written in ye book of the law to do them: ye reaſon of this is to be conſidered in the moſt holy and pure nature of God, vntounto whom 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 ſence, as when a man doth declare and ſhew forth before men, yt he is a righteous perſon alſo before God: & that is the meaning of the word in this place, that looke how by faith we are iuſtified before God: ſo by the fruits of our faith, we are iuſtified (that is declared to be iuſt) before men.
For proofe that the Scripture doeth vſe the word iuſtified in this ſence, look vponupon the ſaieng of Dauid. That thou maiſt be iuſtified in thy ſaieng,Pſa. 51. 4 and pure when▪ thou iudgeſt, there it can ſignifie no more but that God might ſhew and declare himſelfe to be iuſt. In the Goſpell of S. Luke. chap. 16. ver. 15. You are they (ſaith Chriſt to ye Phareſies) which iuſtifie your ſelues before men,Luk. 16. 15 but God doth know your hearts. In this ſaieng it is moſt apparant, that there is a iuſtifieng before men, which the Phariſies in coloured hypocriſie did ſéeke 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 other ſenſe, which I omit. If any man will now demaund, how it can be proued, that S. Iames doth vſe it in this latter ſenſe rather then in the former? I aunſwere, that the very place it ſelfe and go no further doth 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 he ſpeketh of that which is before men, or declared vntounto men, and not of that which is before God? In lyke manner, when he ſaith, Abraham was iuſtified by works, when he offered his ſonne Iſaac vponupon the Alter. Doth not ye ſcripture ſhew, that before. God Abraham was iuſtified long before by faith. If it be obiected againe, yt if may alſo be ſayd, how he was before ye time iuſtified before men, or that he had ſhewed by his déedes vntounto men, yt he did feare and louelove God: and then what ſhoulde hinder but that it may be taken for a more full and perfect iuſtification, or an increaſe therof as well before God as before men. I aunſwere, that before GOD a man being iuſtified, to ſpeake properly there is no increaſe thereof, for he is fully and wholy diſcharged and acquite, or els it is no iuſtification. But becauſe we hauehave receiued the grace of iuſtification, but in part and not in full meaſure, therefore our iuſtifieng before men is more and more declared by degrées, as good workes doe more and more abound in vsus, and ſo Abraham was by this one worke more iuſtified before men, thē by all ye reſt of his déeds, & therfore it may well be ſet downe in ſtéed of al ye reſt: we ſée héere then yt becauſe by the ſcriptures this muſt néedes be taken for an increaſe of iuſtification in our father Abraham, yt it muſt neceſſarily be vnderſtood of that iuſtification which is before men: ye ſée now ye meaning of this text and the drift & ſcope of the Apoſtle is laid open vntounto ye, but my chiefe purpoſe is yet behinde, and that wherin we are to be wrought vppon yet remaineth, which is a more particular application and handling of this doctrine. For we muſt not paſſe away thus with ye matter, vnleſſe we minde to take ſmal fruit therby. Ye will confeſſe theſe things which I hauehave handled to be true, as of neceſſity we are forced thervnto, we cā not but grant ye the holy ghoſt hath giuē a perfect touchſtone, then I am to exhort you in the name of God, & as ye tender and louelove the ſaluation of your ſoules, to giuegive attentiue héede a little, & not to let this thing ſlip away from ye, do ye graunt that the faith which is without works is dead? And that it is no better then the faith of diuels? And yet wil ye ſtill ſuppoſe, that idolaters, ſwerers, railers, adulterers, couetous worldlings, & griping vſurers, & ſuch like are in good caſe, or continuing ſuch, canne hope for merciemercy? Do ye confeſſe yt ther is but one true faith, which was the faith of Abraham and Rahab? Doe ye alſo acknowledge that the ſame faith in them did ſhew it ſelfe by good déeds? And wil yée ſtill accept it for a ſufficient proofe of a good and ſound teſtimonie of a true beliefe, when any man can ſay, I do hurt no man, I liue vprightly & pay euerye man his owne, I hauehave alwaies ben reputed & 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 he hauehave no regarde of any obedience to the worde of GOD, to conſider wherein his glorye doth conſiſt, nor yet anye care of men, to profit either theyr ſoules or theyr bodyes: but contenteth himſelfe with this, if hée doe them no good, to doe them no harme.
I will ſhew you déerelye beloued, howe theſe ſortes of people are deceyued by two fowle errours, which this text doth moſt ſtrongly ouerthrowe: the firſt is this, that they looke but vntounto mē, and reſtraine their duetie vntounto them, whereas they ſhould chiefly looke vntounto that which they owe vntounto God, & then to that which belongeth to their brethren: the ſeconde is that they ſuppoſe themſelues bound no further but to abſteine from hurting, without regard of doing the dueties 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, do manifeſtly conuince them: becauſe the fruites of their faith or the works whereby they were iuſtified, did not ſo much reſpect man as God, for in Abraham there appeareth onelyonly a louelove towards God, for whoſe ſake he was cō tented to forget ye affection of a father, & to ſhew that although he loued Iſaac déerely, yet he loued God more, ſo yt if we féele our louelove to the Lord our God, to be ſo ſmall that it cannot preuaile with vsus, to kill and mortifie the luſts of ſinne, and vaine pleſures of the fleſh: how ſhall we perſwade our ſelues that we are like Abraham, which had denied the louelove of himſefe ſo farre, that he did neuer grudge, but would willingly hauehave killed his ſonne. Rahab after ſhée had made confeſſiō what ſhe did beleeue concerning the God of Iſrael, for the ſame Gods ſake, for the true religion, and for the Church or people of God, tooke the meſſengers and did hide them, to the hazard of her life, & all yt ſhe had, affirming to the king when he ſent to ſéeke thē that they were departed. Doth not this improue the faith of thoſe which for the religion of God are ſo farre off from hazarding their liues & goods, that they dare not be ſéene when neuer ſo little daunger doth ariſe, wherein are thoſe like vntounto Rahab, which will turne with eueryevery winde, and a man cannot tell what religion they be of, they will be ſure to rowe with the tide, and neuer to ſtriue againſt the ſtreame: doe ſuch now iuſtifie themſelues lyke Rahab, hauehave they ſuch a faith as ſhe had? No déerely beloued, they are as yet verye Infidells and louelove themſelues, and the worlde, more then they louelove GOD and his truth, this thing then is moſt euident, yt the true beléefe doth make all thoſe yt hauehave it, ready & willing to looſe their liues & their goods for ye goſpel, this muſt not ſéeme to be a ſtrange doctrine, whē as our ſauiour telleth vsus in ſundry places yt he yt doth not forſake al, & take vp his croſſe & folow him cannot be his diſciple. Wel, we muſt therfore be ſo hot and zealous in the profeſſion of true religion, that it cauſe vsus to forget our own ſtate and commoditie: we muſt hauehave ſo burning a louelove to Gods truth, that nothing may be able to quench the ſame: We muſt not ſtagger and varie, becauſe we ſhal endure trouble. Let vsus conclude this point, wherein it is proued yt they erre & are deceiued, which doe not make account of kéeping religion pure, of louing it before all other things, and ſo of giuing to God his due honour. Remember yt from hence ye are to fetch the firſt part of ye true deſcription of a godly mā, & the triall of the iuſtifieng faith which is but one, & therfore worketh alike, in all which are pertakers of it though not in the like meſure, & with all mark how far ye holye Ghoſt doth differ in ſetting forth a righteous man, from ye common māner of worldlings: wheras he taketh it to be ye chiefe work, which reſpecteth God himſelf & his truth: they paſſe ouer that & count it no matter though a man be an Idolater, or ſuperſtitious, or a ſwearer, which doth not reuerence the name of God, ſo yt he be a friendly man to his friend & ſuch lyke, how great an enimy he be to ye word of God, it ſkilleth not: theſe are brute beaſts wtout vnderſtāding, very Atheiſts, which wil ſay plainly they can ſée no differēce betwéen the papiſts & the profeſſors of ye goſpel: both becauſe they are not able to iudge of doctrine, & alſo yt they looke but vntounto men: now let vsus come to ye ſecond thing wherin they erre, & which this text doth confute ſharply, they ſuppoſe as I tolde ye, ye men are to hauehave no farther regard, but to this, not to hurt, paſſing by all thoſe duties, wherin they are to do good vntounto their brethren: not duly cōſidering how ye law of god, doth not only bind vsus to abſtein frō hurting our neighbor, but alſo doth moſt ſtraightly tie vsus to do al good déeds vntounto them, ſo that he is guiltie before God, not onelyonly which committeth that which the law forbiddeth, but alſo which leaueth the thing vndone, which the law enioyneth. Now then becauſe the true faith bringeth vsus to hauehave care to obey God wholy. S. Iames requireth that a man ſhould ſhew his faith, not only by leauing yt which is euil, but alſo by the performaunce of yt which is good: for thus he ſaith, ſhew me thy faith by thy déeds: & that faith which is without works, is dead, héere by ye way obſerue by compariſon, how far of are thoſe frō grace, which ſwarme ful of vncleane vices, & their whole race is nothing but a continual ſinning: wheras this is euidently héere proued, yt ſuch mē as carie a great ſhew of vprightnes, in refraining from ſundry vices, are ſtil without teſtimonie of true beléefe, becauſe their holy déeds do not appeare, for when as ye holy ſcriptures do teſtify, yt ye hart is purified by faith, yt thoſe are borne againe in the new & ſpirituall birth, that they are new creatures, & hauehave a new heart, & a right ſpirit, created and renewed in them, it muſt néedes be that they are prepared vntounto eueryevery good worke, they hauehave not onelyonly put off the olde man with his corrupt luſts, but hauehave alſo put on ye new man, which is created in righteouſneſſe and true holineſſe: & as they hauehave walked in darkneſſe, ſo now they walke in the light. There is one ſtep yet further in this matter, I truſt that as ye will confeſſe this, that if thoſe do not beléeue well, which hauehave no good workes to ſhewe, although they be in ſome things vpright, and much more the foule and filthy liuers, which diſhonour God and his truth, ſo ye will alſo be brought to ſée, that thoſe miſerable men are yet further off, which barke againſt this holye doctrine, and cannot abide that a man ſhould ſay to the wicked and vngodlye, thou art in the waye to hell, thou ſhalt dye the death, if thou returne not from theſe euills. They may thunder & raile againſt men and ſaye they vtter damnation: but let them looke, if they can quench the light which the Holy Ghoſt hath giuen in this text. Let vsus retourne to the former matter againe. We muſt not onelyonly abſtaine from euill, but alſo doe good: there be many likewiſe deceiued in this doing good, reſtraining it to the baſer and leſſer part: they looke but vntounto the bodies of their bretheren, and ſuppoſe they are to hauehave no further regard but of them, to reléeue and eaſe the miſeries of the fleſh, let the ſoule be neuer ſo blinde, neuer ſo ſicke, in neuer ſo great danger of eternall deſtruction, they hauehave no pitie of that, which doth bewray that they ſée no further then this lyfe, they hauehave no true louelove nor pitie in thē, for then woulde 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, yt one ſhould be carefull to eaſe the calamitie which laſteth but for a daye, and not reſpect that which is eternall, I muſt therfore héere againe admoniſh ye, that ſuch as will hauehave proofe of their faith by good works, muſt exerciſe the ſame as wel to the ſoules as to the bodies of men, and becauſe therein doth ſtand the greateſt louelove of all other, they are therein to ſhewe themſelues moſt earneſt. There is no more excellent note of faith, and of the true feare & louelove of God, then when a man is gréeued, and mourneth to ſée men out of the waye to life, running headlong in their ſinnes vntounto deſtruction, and when as he doth in louelove and pitie admoniſh them, and ſéeke by inſtruction to draw them out of the ſnares of the Diuell. On the contrary ſide, he can neuer ſay he hath anye droppe of grace, which delighteth and ſporteth himſelfe, at the lewde and wanton behauiour of other men. Iudge déere bretheren theſe Cockbraines, which cannot be merrye, but at the ſinfull and prophane ſpeaches of vaine men: doe they ſhewe the fruites of Faith? Thoſe abhominable beaſts, which delight to make mē dronk, to the intent they may laugh: are they of God, or of the Diuell? We muſt diligently exerciſe the contrary, labouring to draw one another to God: and to conuert their ſoules which go aſtray: which is the ſpeciall and chiefe good work that we can do vntounto men. To féede the hungrie, to cloth the naked, to viſit ye ſick, & thoſe which are in bōds, to opē as it wer the bowells of merciemercy and compaſſion, to all that are in miſery: are verye excellent and glorious fruites of faith: & hauehave great promiſes of reward, in ye holy Scriptures, yet are they not comparable to theſe, when the ſoule is ſicke in priſon, and in the chaines of Satan, to viſit and reléeue it. When it is pining away, for want of heuenly food, to miniſter vntounto it: when it is full of grieuous ſores and deadly wounds, to giuegive wholſōe medicines & ſalues vntounto it: to mourn with the bowells of pittie & compaſſion for it. From hence it ariſeth that al true faithfull hearts doe ſob and grone with ſorrow, when they ſée 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 and dearth of the foode of life: and when they ſée them runne from Sea to Sea, and from the one ende of the land to the other to ſéeke for it. When they ſée the young man and the beautiful virgin periſh for thirſt, he that ſhall denie this, or ſtand in doubt thereof, neuer knewe as yet, what the vſe and benefit of the word is, nor yet what that louelove in the ſpirite is, which the Lord commendeth vntounto vsus. I might héere ſtand long in perticulars, to ſhewe the crueltie of thoſe Parents, which ſuffer their children to be without the knowledge of God, and to periſh in their ſins. For one of the chiefe fruites of their faith doth ſtande in this which the Apoſtle commaundeth,Ephe. 6. 4. Fathers prouoke not your children to wrath, but bring them vp in the nourture and inſtruction of the Lord. For thoſe which hauehave the riches and wealth of the world, the Holy ghoſt ſaith,1. Ioh. 3. 17 He that hath this worlds good, and ſéeth his brother ſtand in néede, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? If this be true, that the rich men of the world, do not louelove God when they wil not part with their riches, to reléeue ye miſerable carcaſe of their bretheren: then doubtleſſe it is a more ſtrong argument againſt them, when as ſo many ſoules periſh for want of good & 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 imploye theyr goods to féede 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 principal good work, which they are to ſhew their faith by: & wherein they are to declare their louelove towardes Chriſt and his Church. Simon Ioanna loueſt thou me,Ioh. 21. 15 Féede my ſhéepe, féede my Lambes, féed my ſhéepe. When as therefore the hireling, the idle Drone, and the Idoll ſhepheard hauehave the flocke of the Shéepe & Lambes of Chriſt and doe not féede them, or at the leaſt doe ſo féede them, that they are neuer the better: where is the faith which they boaſt of, is it anye other then the dead faith and the faith of Diuells? Whoſoeuer therefore will hauehave the teſtimonie of his faith in this callyng, he muſt execute the office as the Scripture bindeth him.
Is it poſſible that he can giuegive credit to the word of God, and be of a right beléefe, and not regard this? The reſt of his good déedes whereby ſome man will ſay he doth ſhewe his faith, are no good déedes: for if he did them of louelove towards God and his bretheren, would he not then doe that, wherein his louelove to both ſhould moſt of all ſhewe it ſelfe? Can he louelove God, and hate God? Can he louelove men, and hate men? Or can hée louelove God, and not regard to do his wil? Or can he louelove men, and not care for the ſaluation of their ſoules? O my bretheren, who cannot ſay to ſuch a man: Shew me thy faith by thy works. Who will be ſo blinde as to think ſuch are in good caſe?
I will nowe drawe towardes an ende, onelye by this place exhorting euerye man, while God giueth him time and abilytie, to giuegive himſelfe to the exerciſe of good workes, and the ſeruice of God.
And déere bretheren, what ſhoulde make vsus ſo ſlacke, conſidering howe ſhorte our time is, and howe great reaſons ther are to perſwade vsus, as firſt to begin with that, which is taught in this place: is it not a meruelous 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 ſtil in doubt? Doeth not GOD promiſe vsus alſo, although we can deſerue nothing, but when we hauehave done all that we can we are ſtill vnprofitable ſeruaunts, that all our good workes ſhal be rewarded,Ma. 10 42 euen to a Cup of cold water, which is giuen for his ſake? Make yée bagges which neuer waxe olde,Luk. 12. 33 or treaſure which neuer faileth in heauen, &c. Shall not the promiſe of reward mooue vsus? Go further, how déere and precious ought the name of our God to be vntounto vsus, how much ought it to delyght vsus to heare it magnified, how much ought we to abhorre to ſée it ſtayned and diſhonoured? Is not his name honoured when thoſe which call vppon him, are fruitfull in good workes. Héerein ſaith Chriſt is my Father glorified:Ioh. 15. 8 that ye goe, and bring foorth much fruite. Alſo he ſaith. Let your light ſo ſhine before men yt they may ſée your good works & glorifie your father which is in heauen.Mat. 5, 16. Is not Gods name diſhonoured by the euill conuerſation of thoſe which profeſſe his worde?Rom. 2. 24 Saith not S. Paule, The name of God is euill ſpoken of, through you among the heathen? Ought not the Goſpell to bée déere vntounto vsus? Is it not in the mouth of ye greateſt number of worldlings, when they ſée ye euill déeds of profeſſors? Loe theſe are your Goſpellers, héere is their holye doctrine, theſe are they which hunt after Sermons, ye may ſée what they are, & what their teaching is, they hauehave as fewe good works as other men, they are all in wordes. O wretches, ſhall not theſe things moue vsus to let the world ſée our faith and louelove towards God by our good works? likewiſe is ther any greater louelove which can be ſhewed towards men, thē when they ſhall be moued by our good déeds, to glorifie God in ye day of their viſitation, when our godly deling ſhall cauſe them to confeſſe that it is an holy religion which we profeſſe, & ſo giuegive eare & ioyne themſelues vntounto the ſame? Happy man which by his holy life is a meane to drawe others from their euil wayes: & to bring thē to be ſchollers in ye ſame ſchoole that he is. Contrariwiſe, what a woful and miſerable wretch is that which ſlaundereth & diſhonoureth the holy word by his ſinfull life, which driueth other from it, and ſo thruſteth them on headlong to deſtruction. O vncharitable man, ſhall not the bloud of ſuch in ſome ſort be layd to thy charge, when thou driueſt them from the Lord and his truth, as much as lyeth in thée, and driueſt them headlong to deſtruction. I might procéede to many perticulars, but then I ſhould be ouer tedious. The Lorde 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.
¶Imprinted at London by Thomas Eaſt for Tobie Cooke, dwelling at the Tigers head in Paules Churchyard. 1582.
End of the text · George Gifford, A Godly Zealous and Profitable Sermon Upon James 2 (1582)