and cruell toward his fellowseruants and that which before he forgaue him when he humbly besought him nowe he requireth agayne of him being stubborne and cruel toward his fellowes So God after he hath receiued vs being sorie for our sinne into fauour will haue vs imitate his example in liberalitie and goodnes toward our neighbour This the Lord teacheth Luke 7. propounding an example of two detters the one whereof ought vnto the lender fiue hundred pence and the other fiftie who when they had nothing to pay he forgaue them both Here the Lord asked the Pharises whether of them will loue the lender most to whom when the Pharise had made aunswere he to whom he forgaue most the Lorde sayd thou hast truly iudged signifying that God doth require thankfulnesse of them whom he hath freely receiued into fauour Hereof are gathered two thinges to wit both that forgiuenesse is free and also that they which haue obtayned forgiuenesse doe owe thankfulnes vnto God 14 VVhat auayleth it my brethren though a man sayth he hath fayth vvhen he hath no vvorkes can that faith saue him Bicause there were among them to whom the Apostles did write hypocrites which when they were touched with no true repentance yet they did boast that they were saued by faith when as they had no true and liuely faith in dede he maketh a confutation of their erroneous opinion and teacheth that that faith is vayne which doth not bring forth it true fruites This proposition is diligently to be marked faith which hath not workes is vneffectuall and vayne or as Iames speaketh cannot saue This onely proposition is confirmed euen vnto the end of the chapter Wherefore they are fowly deceiued which compare Iames with Paule when as Iames disputeth onely of the vayne boasting of hypocrites Paule of a liuely fayth And therfore let vs diligently marke in this place what faith the Apostle calleth vayne to wit that which hath no obedience toward God accompanying it in asmuch as it neither worshippeth God nor dooth wel to it neighboure wherevpon it manifestly followeth that Iames doth not speake of a liuely and a right fayth from which the spirit of Christ cā not be separate For where the spirit of Christ is there are newe actions of the newe man although not perfect yet vnperfect by which the force and vertue of fayth is acknowledged and brought forth What therfore is that vaine faith is it altogither vneffectuall It bringeth forth no good fruites for it is voyde of life but it bringeth forth the bitter fruites of hell and death For it is a most fruitefull mother of vanitie superstition and hypocrisie it is a foolish boasting it is but an image of faith it is a stoppe or let from saluation it is a guider or leader vnto death briefly it hath it portion with hypocrites and deuels 15 For if a brother or a sister be naked and destitute of dayly foode 16 And one of you saye vnto them depart in peace vvarme your selues and fil your bellies notvvithstanding ye giue them not those thinges vvhich are needeful to the body vvhat helpeth it 17 Euen so the faith if it haue no vvorkes is dead in it selfe He maketh manifest the proposition by a most apt similitude Euen as that speech is vayne wherein it is sayde to the needy warme your selues and fill your bellies when as helping handes are not also put to so that fayth is vayne and dead which is in the mouth without the fruite of works Note here the name of faith which he calleth vaine for when it is called deade it is compared to a carkas wherefore it deserueth no better to be called faith thē a carkas deserueth to be called a liuing creature This vsing of one word for another doth sufficiently shew y t Iames doth dispute of a vayne opiniō which of y e hypocrites was called faith according therfore to the opinion y t they had of fayth y e Apostle speaketh by a licence of rhetoricke 18 But some man might say thou hast the faith and I haue vvorkes shevv me thy faith out of thy vvorks and I vvill shevve thee my faith by my vvorkes An other reason that faith which is voyde of it fruites is vayne as if he sayde some godly man O thou hypocrite may represse thy vanitie by obiecting thus vnto thee thou hypocrite hast faith as thou sayest for it is a licence of scorning I haue workes thou if thou can shew me thy faith by thy works which truly thou canst not doe bicause thou hast none I will shewe thee my fayth by my works Wherefore it is manifest that thy faith is like vnto a dead carkas but that myne is liuely which appeareth by the fruites and liuely motion therof For euen as the spirite which is inwardly in a liuing creature quicke and lusty doth bewray it selfe by mouing and feeling and by the outward actions so a liuely fayth doth shewe it selfe by good workes The word faith is here vsed in diuers significations For in the first place it signifieth a boasting of fayth but in the latter place a liuely faith 19 Thou beleeuest that there is one God thou doest vvell the deuils also beleeue it and tremble He teacheth both what the fayth of hyprocrites is also how vaine it is yea and that it doth not saue He affirmeth therefore that there fayth is only a knowledge of the hystory For they beleeue that there is a God That this is vaine he proueth by this reason the faith of the deuils doth not saue For the deuils are not saued The boasting of hypocrites is the fayth of the deuils for it hath nothing in it which the fayth of the deuils hath not Therefore the boasting of the hypocrites which they falsly cal fayth doth not saue and therefore is vayne Whereas the Apostle in this place doth acknowledge no other fayth in hypocrites then is in the deuils it is no meruaile because he taketh from it the power of iustifying But of what sort fayth is in the disputations of Paule it is taught Rom. 4. by a manifest example propounded to wit that it is not onely a knowledge of the mercy promised but also a trust and confidence whereby a man determineth with himselfe that the promes doth appertaine vnto him wherwith is ioyned as an vnseparable companion thankfulnesse of mind toward God prayer patience mortifying of the olde man stirring vp of the newe man and other fruites of the righteousnes of fayth which frutes although they doe not iustifie yet that is the nature of a iustifying fayth that it alwayes bringeth foorth those fruites sometime more sometime lesse euen as it hath receiued increase 20 But vvilt thou vnderstand O thou vaine man that the faith vvhich is vvithout vvorkes is dead 21 VVas not Abraham our father iustified through vvorks vvhen he offred Isaac his son vpō the alter 22 Seest thou not that the faith vvrought vvith his
vvorkes and through the vvorks vvas the fayth made perfect 23 And the Scripture vvas fulfilled vvhich sayth Abraham beleeued God and it vvas imputed vnto him for righteousnes and he vvas called the frend of God 24 Ye see then hovv that of vvorkes a man is iustified and not of faith onely The summe of this reason is this Such as the fayth of Abraham was ought also the fayth of other beleeuers to be For he is therefore called the father of the beleeuers bicause that they that beleeue ought to imitate and follow his fayth but the faith of Abraham had workes ioyned with it which is thereby proued bicause he did so much esteeme obedience toward God that he would rather kill his onely sonne then not obey God Therfore the fayth of other also ought to haue workes ioyned with it which if it haue not it is worthely to be accounted vaine and dead This is the summe of the argument Now let vs wey the wordes of the Apostle which are wrested of the Schoolemen against free iustification First the word iustified is to be discussed which is as much as if he had sayd was declared to be iust or was knowen to be iustified and that this is so I proue by three necessarie arguments The first is taken of the scope and end of this present disputatiō For Iames hath not purposed a disputation of the causes of iustification but onely doth shew by what effects iustification may be gathered and as it were set before the eyes of men Seing therefore it is an exceeding great errour of effects to make causes in respect of the same thing they are by no meanes to be borne which forgetting the scope ende of the disputation proposition that is to be proued presume very high go about to disproue the doctrine of Paul concerning free iustification when as the purpose of Paul was far otherwise thā of Iames. For Paul seketh the cause of iustification Iames the effects of the same Paul descendeth frō y e causes to y e effects Iames contrariwise ascendeth frō the effects to y e causes Paul seketh how we are iustified Iames how we are declared to be iustified Paule excludeth works as causes of iustification Iames includeth the same as the effectes of iustification Seing there is so great difference betwene the purpose of Paule and Iames who seeth not the vanitie of the Scholemen which say that the Apostles are contrary the one to the other The seconde necessarie argument is taken of the order of the causes and the effects Genes 15. Abraham is pronounced to be iustified Abraham beleeued the Lord and he counted that to him for righteousnesse But this came to passe thirtie yeares at the least before he receyued a commaundement concerning the offering of his sonne Isaac Genes 22. Howe therefore can it be that he shoulde be sayde to be iustified by that worke which he did the thirtie yere after y t he was by the voyce of God said to be iustified It is necessarie therfore that to be iustified in Iames doe signifie to be declared iustified The thirde necessarie argument is taken of the wordes of the Angell Genes 22. After that Abraham had purposed to kil his sonne at the commaundement of God was called back from his purpose by the voice of the Angel he heareth of the Angell Now I know that thou fearest God seing for my sake thou hast not spared thine only son What other thing I pray you do these words meane than that y e voluntarie obedience of Abraham was a testimonie of the feare of God a certaine declaration of the iustification of Abraham And thus briefly it is declared what the word of iustification doth signifie in this disputation of Iames. Afterwarde when he sayth that the fayth vvrought vvith his vvorkes he expresseth the nature of a liuely fayth to wit that it is effectuall and full of good workes Seing that the fayth of hypocrites hath not this nature it is in no case to be iudged a true and liuely fayth This saying therefore of Iames doth teach nothing else but that good workes doe proceede of fayth That which Iames addeth through the vvorkes the fayth vvas made perfect is nothing els than y t the fayth of Abraham was declared by his workes not to haue bene counterfait or hypocriticall but true and sincere For if thou doest cal that perfect here which is in it degrees absolute no mortall man liuing at any time hath had a perfect fayth Moreouer when he sayth that the scripture was fulfilled which saith Abraham beleeued God and it vvas imputed vnto him for righteousnesse that is not to be referred vnto the cause but vnto the effect For by that deede Abraham declared that he was in very deede iustified before by fayth This fulfilling therefore ought to be referred to the experience of men and not to the iudgement of God 25 Likevvise also vvas not Rahab the harlot iustified through vvorks vvhen she had receyued the messengers and sent them out another vvay He proueth by another example y t a true a liuely faith is not without works Rahab by her dede or works declared hir selfe to be iustified by fayth when with the perill of her life she sent away y e messengers of the people of God least they shoulde come into the hands of them that sought them 26 For as the bodie vvithout the spirit is dead euen so the fayth vvithout vvorkes is deade By a most apt similitude propounded he proueth that the fayth of hypocrites is vayne in as much as it is like a deade bodie or carkas wherein is no liuely spirite and therefore no mouing or sense of a liuing creature is founde in it And thus Iames by sixe firme reasons hath proued that a true fayth is frutefull in good workes and that the fayth of hypocrites which is voyd of workes is a vayne boasting rather than fayth A declaration of the doctrine of repentance WHen as Christ doth define the Gospel to be preaching of repentance and forgiuenesse of sinnes in his name he setteth forth two things vnto bs whereof one is the benefite which the Gospell offereth the other the meanes by which the benefite is applyed vnto men The benefite which is offered is forgiuenesse of sinnes The meanes is repentance For they onely which repent are made partakers of the forgiuenesse of sinnes wherewith is ioyned iustification saluation and eternall lyfe Hereof it easily appeareth that nothing is more necessarye for a man in this life than to vnderstande wherein true repentance consisteth without the which forgiuenesse of sinnes commeth vnto no man Of this wholsome and true repentance I will speake and will so declare the matter by the worde of God and manifest examples that euerye man may acknowledge the truth and playnnes thereof The foundation therfore of the preaching of repentance without all doubt is the mercie and grace of
may be perceiued Matth. 19.21 VVho is sayde to be perfect and who to be vnperfect The definition of christian perfection Two parts of christian perfection To what ende wisedome is to be asked of God VVisedome that teacheth to be patient in affliction consisteth in two poyntes The first point Howe the iudgement of God is to be considered in afflictions Psalm 39.11 VVhat we must know concerning the mercy of God in affliction The second point of wisedome in affliction Iob. 19.25 2. Tim. 2.8 God the fountaine of vvisedome and all goodnesse Hovv al good things are to be obtayned at the handes of God A vaine thing to seeke after more mediatoures Our faith must not vvauer in prayer and vvhy An obiection The aunsvver Both faith vvauering are in the regenerate in diuers respects VVho is double minded The foundation of all godly doings The poore mans lesson The rich mans lesson 2. Cor. 10.17 An obiection The aunswer The glorie of riches fitlye compared to the floure that soone fadeth away The reason why the godly ought to reioyce in tentations The blessed ende of the tentations of the godly The Papistes abuse of this place and the confutation thereof An obiection The aunsvver The very principles vvhereby vve are iustified and saued The meanes vvhereby vve are knovvne to be righteous saued Matth. 25.35.36 God is not the author of tentation or of sinne From vvhence tentation proceedeth and the maner hovve VVhat tentation is Three kindes of tentation Tentation of seducing what it is Two kindes of tentation of seducing Inward tentation of seducing Naturall concupiscence what it is and how farre to be approued Concupiscence of the flesh and the description thereof The plentifull frutes of fleshly concupiscence Fleshly concupiscence the roote of all mischiefe By what meanes concupiscence of the flesh may be ouercome The flesh in the godly fighteth agaynst the spirite Gal. 5.17 Concupiscence of the spirite from whence it commeth Meanes to bynde and mortifie fleshly concupiscence The outvvard tentation of seducing which is of three sortes according to the causes therof which are the world the deuel the things that are about vs. VVhen and howe the worlde tempteth vs. Remedies against the tentation of the world To what ende the deuell tempteth vs. The engines of the deuell which he vseth in tempting the godly Examples of such as were led with the tentations of the deuell VVhy Satan rageth more now then heretofore 1. Iohn 5.4 Prou. 18.10 How the tentations of Satan maye be resisted and ouercome Tentation that commeth of the thinges that are about vs. Remedies prescribed The seconde kinde of tentation which is of presumption Remedies against the tentation of presumption The thirde kinde of tentation which is of triall Abraham tried with tentation Iob tried with tentation Iob. 19.25 Iob. 2.10 The primitiue Church tried with tentation How we must behaue our selues in tentation of triall VVhen concupiscence conceyueth Originall sin Actuall sinne VVe must in no wise think that God tempteth any man to doe euill Six reasons follow in order which do most firmely prooue that God doth in no case tempt any to doe euell The first reason The seconde reason The thirde reason The fourth reason The fift reason The sixt reason The Church and the world differ much The circumcision of the eares and lips wherein it consisteth VVhat kinde of wrath the Apostle forbiddeth A description of the true hearers of the word of God The effect of the worde of God faithfully receyued VVhat it is not only to heare the word but also to doe it Luk. 11.28 Two sorts of doers of the word A doer of the word according to the lawe A doer of the word according to grace The reason why we must be not only hearers but also doers of the word VVhy wee must not bee hearers onely he proueth by a worthie similitude The workes of hypocrites fitly compared to an image appearing in a glasse VVhy the law is called perfect VVherefore he calleth it a law of libertie VVho is not a forgetfull hearer 1. Cor. 1.30 An vsuall vice among hypocrites Certayne properties of them that are truly religious A full and perfect definition of christian religion To haue respect of persons is not agreable to the christian fayth An obiection Psal 15.4 The aunswer The fift according to the diuision receiued among vs for all do not diuide the commaundements alike which notwithstanding is a thing indifferent he foloweth here the custome of their Churches What maner of accepting of persons the Apostle disalloweth VVhy the poore of this vvorlde are not to be despised The order of the restoring agayne of mankinde Rom. 6.23 Howe farre some are deceiued in the doctrine of election VVhy so fewe come when as God calleth all by his worde God will haue al to be saued but yet by such meanes as he hath appoīted which they that refuse are iustly condemned Matth. 20.16 Many be called but fewe be chosen howe it is to be vnderstand Matth. 22.12 Psal 18.25 VVhom God will saue and whom he will condemne VVhat al they must doe which mynde and desire to attayne saluation through Christ The poore in no wise to be contemned Vngodly rich men must not be honoured with contempt of godly pore men He that faileth in one poynt of the lawe is guiltie of the whole lawe The sixt and seuenth according to our diuision Diuers reasons which proue that all sinnes are not alike as the Stoicks doe falsly affirme Luk. 12.47 Matth. 25.34 The sentence of the last iudgement and the maner thereof Iohn 5.28 VVhy the Apostle calleth as the lawe of libertie Matth. 16.27 2. Cor. 5.10 How the sentence of the last iudgement is to be applied to the wicked and howe to the godly VVe are heires not through workes but through grace VVhy it is sayd that euery man shall be iudged according to his deedes That fayth which bringeth not forth good workes is not true but vayne and cannot saue Paule and Iames speake diuersly of fayth VVhat fruites a vayne and false fayth bringeth forth He proueth by a very fit similitude that fayth without good workes is vaine Another reason prouing fayth which is without good workes to be vayne A proper similitude Another reason prouing the fayth of hypocrites to be vayne and not able to saue What kynde of faith Paule speaketh of Fruites of true fayth That our faith ought to haue good workes ioyned with it it is proued by the example of Abraham VVhat Iames meaneth by this word iustified which the Scholmen haue wrested as it is proued by three firme and strong reasons The first reason Paule and Iames are nothing contrarie the one to the other but there is difference onely in the purpose of them both The second reason concerning the taking of this word iustified The third infallible argument concerning the taking of this word iustified Gen. 22.12 VVhat it meaneth that Abrahams faith was made perfect thorow workes Another example that true fayth is