praise of God Herence is it that Saint Paul teacheth the Saintes Rom. 7. that they are freed from the law to serue God in the newnesse of the Spirite and not in the oldnes of the letter Whom afterwards he exhorteth to walke not after the flesh but after the Spirit and thereby to mortifie the lusts of the flesh that they might liue Faith in these is the Rom. 8. 13 good tree which bringeth foorth good fruite in some thirtie in some sixtie in some an hundred fold without which the grace of Christ is voide the holy Ghost queanched the Spirite of sanctification expelled iustification in vaine profession fruitlesse and faith dead according vnto Mat. 7. this doctrine Euen so faith if it haue no workes is dead in it selfe which is the application of his similitude whereby he prooueth faith without good workes to preuayle nothing After the similitude and the application thereof in the next and third place followeth an ironicall and mocking preuenting of an obiection set downe of purpose by the Apostle against those hypocrites and counterfet professours which so much brag and boast of faith when as they haue no good workes at all in them they might saye to James What say you of vs haue wee no faith doe not we protest that we beleue in God Is our faith a dead faith also Therunto the Apostle answereth with their iust reproofe and mockage Some man may say that is euerie man may thus conuict thee of hypocrisie and beat downe thine intollerable pride and insolency thou hast the faith and I haue workes Shew me thy faith out of thy workes and I will shewe thee my faith by my workes Let a man say he hath faith yet hath no workes he may be iustly reproued for his hypocrisie for faith must be shewed by workes as the cause is shewed by his effect the effectes of faith are workes Good workes you haue none to auouch the vnfeinednes of your faith therefore haue you indeede no true faith For if you haue faith shew it by your works as I will shewe you my faith by my workes If you cannot shewe your faith by your works then are you hypocrites bragging of faith when you haue none Thus therefore may euery man beate downe your glorious boasting and the pride of your hearts Thou hast faith I haue works shewe mee thy faith by thy workes and I will shewe thee my faith by my works The force of this place is that faith is an internall thing and habite of the minde impressed and imprinted in our hearts by the finger of God and the power of his spirite and therefore being a qualitie of the minde cannot be knowen or made manifest but onely by workes as the signes and effects thereof For as other gifts and qualities of the minde as wisdome knowledge and learning are not perceiued in men but by speach practise working or other like effects whereby these qualities are expressed and vttered foorth euen so faith lyeng hidden secretely in the minde is not knowen but by good works as fruites proceeding from it And as the goodnes of the tree whose sappe in winter season lieth lowe in the roote is not knowen but when in the Spring time it first geueth sappe to euery branch then buddeth blassometh and finally in her due time bringeth foorth fruite So faith lieth cloased in our breastes and bosomes and is not knowen but by budding blossoming and bringing foorth good workes in vs the liuely fruites of righteousnesse in some thirtie in others sixtie in some an hundred folde This S. Jameâ— knew wherefore to beate downe the insolencie pride of these hypocrites with mocking reproofe he saith Some man might say thou hast the faith and I haue works shew me thy faith by thy workes and I will shewe thee my faith by my works Hereby if we cannot shewe our faith it is fruitlesse it is dead it is barren for the inward affection is shewed by the outward action and the outwarde action sheweth of what nature or qualitie the inwarde affection is Our Sauiour would his outwarde actions to bee the witnesses of his pure affection wherefore he saith to the John 5. Iewes The works which the Father hath geuen mee to finish the same workes which I doe beare witnesse of mee Iohn 13. that the Father sent me To like purpose willeth hee his to embrace loue that thereby they might be knowen to be his Disciples by louing one another Mat. 7. In another place deciphering and discouering false Prophets whose hypocrisie lyeth secretelye couered in Sheepes cloathing when within they are rauening and deuouring wolues he would their inward and secrete disposition to be knowen by their outward actions therefore he Ge. n 22 saith By their fruites you shall know them The promptnes and obedience of Abrahams minde was made apparant by his outward actions Euery inward habite of the minde must by outwarde signes and tokens be made manifest Faith therefore being a qualitie of the minde must appeare either sound or counterfet by works Gal. 5. proceeding from it therefore worketh it through loue as Saint Paul affirmeth And Saint Iames thus much signifieth by these works Shew me thy faith by thy workes and I will shewe thee my faith by my works If therfore we wil make our election sure and certaine if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes 4. grace of Christ to be in vs effectuall if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite to the day of redemption if we will make it knowen that we are inwardly moued by the holy Ghost Finally if we will approue our faith for true and liuely faith in Iesus Christ then must we be studious zealous of good works that thereby our faith may be shewed least we incurre most iust reprehension and for our hypocrisie bee worthely thus mocked Shew me thy faith by thy workes and I will shewe thee my faith by thy workes Herence it then appeareth that good workes are tokens and argumentes of mens faith Whereby it may be knowen whether they haue true faith in Iesus Christ or not If workes declare our faith what shall we say of the workes of the Infidels and mis-beleeuing heathen whose workes were most glorious most vvorthie most excellent in the sight of men What shal be said of the vvorkes of the proud Pharisies halting hypocrites vvhose vvorkes are often to the vievv of men more vvorthy and more precious then the vvorks of the very Saints Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith What shall vve say to the vvorks of men before their iustification Can they shevve faith being before and vvithout faith To these it may be ansvvered that no vvorkes vvhether vvithout faith as in Infidels and hypocrites or before faith as in the Saints before iustification can be accounted or called good Many
deade without workes Which thing Saint Iames to insinuate giue vs to vnderstād he breaketh forth into these words but wilt thou vnderstande O thou vaine man that the faith which is without workes is deade was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar Wherein first let vs with Illericus see the annotation and obseruation or note of Cardinall Caiatan one of the Romish clergy vpon these wordes wilt thou vnderstand O thou vaine man that faith which is without works is Cardinall Caietane deade Marke reader saith he that James meaneth not that faith without workes is deade because it is manifest that we are iustified by faith euen without workes as appeareth by infants baptized and in olde folke also baptized and forthwith deceasing and dying but he meaneth faith without workes that is faith refusing to worke is deade vaine and not able to iustifie Thus euen one of their owne who would herence conclude the necessitie of workes in the matter of iustification spoke that same which we all speake and defende and for which wee are wrongfully condemned of them that faith which is not prepared to doe well when occasion is offered but then refuseth to worke is deade and profiteth nothing for as much as true faith worketh alwaies when matter occasion and opportunitie is offered through loue as Saint Paul auoucheth This sence of Saint James if the Romanistes Gal. 5. would holde if not with vs yet with their owne Cardinall there should remaine out of this place no controuersie at all betwixte vs and them in the matter of iustification This foretold the words of the Apostle are plaine the storie euident the matter manifest therefore a briefe and pataphrasticall running ouer them may bee sufficient Wilt thou vnderstand saith he ô thou vaine man that faith without workes is dead Faith in men iustified destitute of workes or as Caietane saith refusing to doe well when occasion is offered is dead indeede for that all the Saints shewe foorth their faith in the practise of workes and vertue The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith without the fruites of righteousnesse emptie or vaine borowing his similitude from barrelles or other like vessels which the emptier they be the more they doe sounde and rumble so likewise these men the voider they are of true faith the more they prate and prattle therof the lesse substance they haue of sound religion the greater shewe and sound they geue and therefore may bee well called vaine or emptie Was not Abraham our Father iustified when he offered Gen 17. Gen. 18. his sonne Isaac vpon the Altar was he not iustified through workes Moses recordeth that when Abraham had obteined a Sonne according to the promise which was made vnto him by God both when he talked with Abraham and gaue him circumcision the seale of the couenant and also in the day of the destruction of Sodom and Gomorrha he was commaunded to goe to the mount Gen. 22. Moriah and there to offer vp that Sonne whom GOD had witnessed should be his heire and in whom all the nations of the world should be blessed Which thing Abraham willingly obeying causeth his Asse to be sadled wood to be prepared fire and a knife to be in a readines and the next morning he and his sonne and two of his seruantes tooke their iourney towardes the mount Moriah there to offer vp Isaac Abraham a farre off seeing the place commaunded his seruants to stay laide the wood vpon Isaac tooke the knife and fire in his owne handes and so with his Sonne came to the place which the Lord appointed Where hee taketh and bindeth his sonne hee stretcheth out his hande for the knife to haue cut his throate This his obedience the Lord seeing sendeth his Angell stayeth Abraham from touching the childe and saith vnto him Now I know that thou fearest God in that thou hast not spared thy sonne for my sake This was the worke of Abraham whereby he made manifest and declared his liuely faith for which work S. James saith he was iustified that is knowen to be iust This his faith wrought with his workes and was effectuall and fruitfull through his obedience and through that worke of his obedience was his faith made perfecte declared to be sound shewed to be true knowen to be liuely and acceptable before God and man Who the more he by his obedience shewed his faith the more was his faith thereby knowen to be perfect not that his faith or any mans faith in this world can be perfect and absolute 1. Cor. 13. on euery part For we haue here no gift in the highest degree of perfection which may not daylie be increased and all men must learne in humilitie of their Spirites dailie to praie with the most holy Apostles Lord increase our faith But in as much as by good workes our faith Luke 17. daily riseth and groweth to greater measure of perfection and is daily more and more thereby confirmed and knowen to be perfect as the more often the tree bringeth foorth fruit the more plainly is it knowen to be good it is called perfect That Saint James here saith of Abrahams faith that it was made perfect by workes wee may not therence conclude that the beginning and first rising and springing vp of faith is from God but the consummation and perfection thereof from our selues and our own works For what were this but intollerable pride in ascribing the lesse to God the greater to our selues the beginning of good to him the consummation and accomplishment to our selues to chalenge and arrogate praise vnto our workes and to derogate from his glorie where against the Princely Prophet Dauid prayeth when he saith Not Psal 115. vnto vs ô Lord nor vnto vs but vnto thy name geue the praise For were the beginnings from God but the perfection in our works then looke how much more excellent the perfection and ende of euery thing is then the beginning and the consummation of faith then the entrance or inchoation thereof so much more praise shoulde belong to vs then to God himselfe Which thing to desire were great vngodlines to attempt were horrible pride boldly to chalenge were not onely shamefull presumption but the full measure of all iniquitie Wherefore let vs learne a better profession and ascribe all in all vnto God who both beginneth and also maketh perfect whatsoeuer is perfect in vs hee it is that Philip. 2 worketh in vs both to will and also to perfourme according to his good pleasure From whom we haue all 2. Cor. 3 our sufficiencie who of our selues as of our selues are not able to thinke a good thought much lesse to make perfecte any thing in our selues but all our sufficiencie is from God from whom euery good and euerie perfecte Iames 1. gift proceedeth as from the father of lights So
men is to be shewed and knowen for righteous or as Saint Augustine saith To bring to passe that one be knowen Of the spirite letter c. 26. and reputed for iust and righteous as in the Gospell the Pharisie falsly perswading himselfe of righteousnesse sought to haue iustified himselfe that is brought to passe Luke 18. that he might haue beene reputed for iust by fasting paying of tithes geuing of almes and such like works which he did Thus the Scribes and Pharisies by their pretended workes and shewe of godlines by the outward appearance and actions which they did in the knowledge and sight of men thereby before men sought to bee reputed estemed and reckoned for righteous Which being done Luke 16. in singular and notable hypocrisie our Sauiour worthelie and sharply inueyeth against them Ye are they which iustifie your selues before men How by their workes and outward life But God knoweth your heartes for that which is highly esteemed among men is abhominable in the sight of God Seeing there is a double iustifying one before God through faith alone the other before men onely through workes of which kinde speaketh Saint James he speaketh of being iustified before men not before God which thing shall appeare euidently 1 Out of the storie it selfe wherin it is recorded that Gen. 22. when Abraham was ready to haue slaine his sonne the angell of God restrained him and helde his hand and saide to Abraham Doe nothing vnto him for now I knowe that thou fearest God for that for my sake thou hast not spared thine onely sonne In that the Angel saith now I knowe So other fathers So Dionisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God as if then onely he knewe but of the knowledge of men novv I know now I make knowen to men and so doeth S. Augustine expound it This Angell was God for it is said that for the Angels sake he spared not his sonne now I knovv thou fearest God in that for my sake thou hast not spared thine onely sonne Godly Abraham was not ready for any Angels sake but for Gods sake to haue offered This angell being God and God knowing all thinges from all eternitie it could not bee vnderstoode of his knowledge but of the knowledge of men who by Abrahams obedience whereunto hee was stirred vp by the commaundements of God were now assured and certified that hee was truely righteous Seeing then it appeareth that the very storie it selfe hath relatiō specially to the iustifying and being reputed for righteousnesse in the sight of men not of God Saint Iames alleadging it must speake in the same sence as the storie it selfe doeth of iustification that is of iustification before men not before God 2 Moreouer S. Iames could not say in that actiō that was done which long before that time was not done only but also opēly witnessed But Abrahā before God was iustified before and he had the testimonie of Moses who said that he beleeued God and that was imputed reckoned for righteousnesse Now this promise for beleuing Gen. 22. whereof he was reckoned for righteous was made thirtie yeares before he offered vp his sonne If hee were righteous before God thirtie yeares before his sacrifice hovve could his sacrifice be cause of his righteousnesse Then seeing Iames saith that he was iustified by that obedience and he were before God iustified thirty yeares before then can he not be vnderstoode of iustificatiō before God but of being iustified before men The like reason Rom. 4. from the circumstance of time S. Paul vseth Who speaking of the same righteousnesse of Abraham before God saith That hee was counted for righteous before hee was circumcised But he offered vp his sonne long after his circumcision For when he was commaunded to be circumcised hee receaued but the promise onely of Isaac and afterwarde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated and the destruction of Sodome and Gomorrha beeeing past and hee hauing dwelt a time in Gerar receaued the promise made vnto him in the twentie chapter of Genesis it is recorded that GOD visited Sarah and shee did beare him a Sonne and they called his name Isaac Who then being borne growing vp and being now about thirteene yeares olde his father was by God commaunded to offer him vp in Mounte Morah By the circūstāce of time Abrahā being proued to haue beene speake of diuers works Saint Thomas their holy Doctour expounding those wordes His faith wrought with his workes and by the workes his faith was made perfect saith Faith wrought through workes that is faith whereby he was iustified before led and brought him vnto the workes and by workes namely following faith was his faith made perfect that is augmented declared and shewed Thus he also affirmeth that Iames spoke of workes Heb. 11. following faith The authour of the Epistle to the Hebrewes shewing that that obedience and sacrifice of Abraham was a worke following faith ascribeth and applieth it to faith saith that Abraham by faith offered Isaac vp If therefore S. James speake of works following faith as he must needes doe alleadging this example which as the trueth is in God as it is also confessed both by Thomas and the ordinarie Glosse also then can he not speake of iustification before God for that cannot be accomplished by workes following faith and iustification 4 Finally we must diligently consider and carefullie Acts 15. Philip. 3. Gal. 3. 5. Rom. 4. weigh with what people hearers and persons these two had to deale withall S. Paul as appeareth in many places of the new Testament had to do with such as perswaded men that vnlesse they obserued the lawe of Moses they could not be saued whom he confuteth out of the law it selfe out of the Prophets Dauid Abacuk others out of the Gospell and true ende and vse both of it and of the lawe of Moses to which purpose hee setteth downe a doctrine quite contrarie thereunto that men are iustified by faith in Iesus Christ without the works of the lavv of Moses To the establishing of which assertion affirmāce and opinion the Epistle to the Romanes Galathians Ephesians and Philippians seemeth to haue beene penned and written In processe of time this assured doctrine was wroong and wrested by some gathering that it was not needefull for such as by faith in Iesus Christ were iustified to be followers of good workes but that to beleeue onlie barelie without care of holy conuersation was sufficient Which to preuent as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners so S. Iames seeing the carnall professors greatly to abuse the gospell to the libertie and loosenes of the flesh in this Epistle encountreth with them testifying and protesting to all mē that faith in men pretending iustification without works is but as a dead carkas And thus hee writeth not against Paul but
follow in the other two Apostles which may not be Another reason is This Writer maketh not mention so oftentimes of the merites of Christ as other Apostles doe therfore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle For all the Apostles were sent to preach Christ remission of sinnes by his death The answere hereunto is not hard He maketh memorable mention of Chtist and his profession calling him our glorious Cap. 2. Lord whose faith and religion he counselleth to be without respect of persons And for his parte his endeuour was in this place to root out securitie and hypocrisie out of the heartes of men who with a bare name of faith deceiued flattered them selues against which fond perswasion and vaine ostentation of faith the Apostle bending himselfe could not so often mention the merits of Christ as others did who hauing to doe with others which professed not Christ altogether almost entreat of his death merites and redemption as hauing more matter ministred to labour in doctrine then S. Iames had who against carnall professors and counterfetting hypocrites frameth his stile and spendeth his labour to that purpose A third reason moueth them hereof to doubt This Author Chap. 2. 3 cyteth say they the story of Abraham to proue iustification by works which S. Paul to the Romanes Galathians citeth for iustification by faith Thus seemeth this Author to preach coÌ„trary to Paul whose doctrine is plaine that we are iustified by grace freely without the workes of the lawe euen by faith in Christ Iesu This may thus be repelled These Apostles spake not in the same sence of faith and iustification but S. Paul of true faith S. Iames of couÌ„terfet faith S. Paul of iustification by faith before God Saint Iames of being knowen to be iustified which is before men by good works therfore they are not contrary Neither this onely but they dealt with diuers persons S. Paul with them which ascribing too much to their works derogated from faith in Iesus Christ Against whom Paul disputing proueth that iustification before God is by faith onely in Christ vnto which purpose works auaile nothing Saint Iames dealt with men quite contrary affected euen such as boasting to much of their bare faith neglected the study of good works so slept in the cradle of securitie wherfore S. Iames to rouse and rayse them affirmeth that bare faith neglecting and not regarding good works is dead and profiteth nothing because works are as testimonies and fruites of our faith whereby it is knowen to be either dead or liuely as the tree is manifest by the fruites thereof Euen as Abraham being before God iustified yet by his works shewed his faith wherby he was knowen to be righteous and thereby so reputed of men and therto citeth he faithfully the story of Abraham not to prooue that by his works he was iustified before god but to shew that his faith was fruitful in all good works to the glory of God and that by his works he was knowen to men to be righteous and so the Scripture fulfilled Abraham beleeued and it was imputed vnto him for righteousnes So that there is sweet melody and a ioyfull harmonie betwixt these Apostles in that that S. Iames in the second chapter teacheth that which almost in euery Epistle Paul preached that men must not professe religion in word onely as hypocrites do but by good works beautify their calling that their coÌ„uersatioÌ„ may be answerable correspondeÌ„t to their profession so God in al things glorified through Iesus Christ S. Iames then saw the pestilent hypocrisie of men who like the olde Philosophers could speake welof vertue but would not perform that theÌ„selues which they gaue in precept â—culans â—tions vnto others as Tully coÌ„plaineth so these could talke much of faith but would doe neuer a whit thereafter therfore bendeth himself wholly against theÌ„ as in the discourse appeareth agreeable to the scripture So then if al things be truly weyed circumstances duely considered it may appear that this epistle is most catholick so that neither of the author neither of the autority ought men to dout but as coÌ„moÌ„ly so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ 2 The writer being Iames the holy Apostle it followeth that we consider his profession and calling wherof the place it selfe teacheth vs in that he is called a seruant of God and of Iesus Christ Seruants as Saint Augustine sheweth in the Latine tongue were so called because such as by right of war might haue beene slayne were reserued and kepte Lib. 19 c. 15. ciuitate Dei aliue and so called and named seruants a seruando from sauing The kinds whereof if we wil consider as may serue to this purpose I suppose they be two One kinde of seruants which are so by condition as borne by nature caught in warre bought with money of which there were not a fewe in the daies of Christ and his Apostles of such Iohn 8. our sauiour might seem to haue spoken when making difference betwixt the sonne of a man and his seruant which he applieth to the cursed Iewes which were the seruantes of sinne He saith the seruant abideth not in the house for euer but the sonne abideth for euer Saint Paul of this seruitude speaketh both exhorting him that was by conditioÌ„ 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes 6. 1. Pet. 2. a seruant in that condition to continue without grudging and also exhorting seruants to be obedient to them which were their bodily masters Whereunto Saint Peter also exhorteth When the Apostles speake of seruants by condition euen such as were borne in captiuitie or such as were taken in warres or finally such as were bought with mony and were their slaues seruants to whoÌ„ they belonged but of such S. Iames speaketh nothing here 2 There is another kinde of seruants which are seruants by profession calling who offer their seruice vnto God and his sonne Iesus Christ our Lord which are also of two sorts Men are the seruants of God either generally eyther particularly Generally they are all the seruantes of Iesus Christ whosoeuer professe his religion and promise their seruice vnto him in the generall calling of a Christian Thus bond and free male and female young and olde rich and poore prince and people wise and foolish learned and ignorant base borne and honourable one and another euen all such as professe the religion of God and of Christ are his seruants Samuel being a childe before 1. Kings 3. fore he serued in the place of a Prophet being called by God was taught to say by Ely the priest Speake Lord thy seruant heareth Iob in sinceritie professing the religioÌ„ of God is called Job 1 2. 42. the Lords seruant Dauid not yet aduaÌ„ced vnto the kingdome but persecuted by Saul and in danger in the
Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
no flesh and the chiefe knowledge of sinne come by the morall lawe then doe not the woorkes of the morall lawe iustifie more then the workes of the ceremoniall lawe of God 3 That lawe whose workes Saint Paul excludeth from being meanes of mans iustification causeth wrath Rom. 4. as in the same disputation is auouched but to cause wrath is not proper to the ceremonies of the law which were rather giuen to reconcile the people to God but to the morall lawe which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions Therefore not onely not the ceremonies but neither the morall workes of the law do iustifie vs before God 4 Finally S. Paul to the Church of Galatia handeling the same argument and question of iustification Gal. 3. and therin prouing that vve art not iustified by the works of the lavve he reasoneth from contraries by the lavve vve are held accursed therefore thereby vvee are not saued and iustified His antecedent or former proposition he proueth by the lavve it selfe vvherein it is thus vvritten Cursed is euery one that continueth not in all Deut. 27. things that are vvritten in the lavv to do them Novv this curse is not so much vnderstood of the breach of the ceremonies as of the moral precepts to the transgression vvhereof from 15. verse to 26. verse setting dovvne seuerall curses as against idolatry disobedience of children to their parents remouing of land markes vvhereunder he condemneth all iniuries and extortions not counselling and helping our neighbour hindering the right of the straunger fatherlesse and vvidovv incest buggerie priuy hurt briberie 36. verse he concludeth Cursed saith he is euerie one that abideth not in all things that are vvritten in this booke to do them Citing therefore that place in the matter question of iustification vvhich he applieth to faith altogether taketh frō works speaketh not of the ceremonies of the lavv only but of the moral precepts also so of all the vvorks of the lavv vvhich both in vvhole and in part are denied to iustifie vs before God Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles began about circumcision vvhich the Ievves vvould haue annexed to faith the Gospel as necessarie to euery one which should be saued as appeareth yet the Apostle rising from the part to the vvhole from circumcision to all the lavve of Moises excludeth not only circumcision but all the vvorkes of the lavve from iustifying vs before God It follovveth not therefore because faith and vvorks are both in gods Saints togither therfore they haue the same effect namely to iustifie before God For albeeit man hath at once feete handes eares and eyes yet followeth not that they serue to one vse but to seuerall the feete to walke the handes to touch the eares to heare the eyes to see so albeit in the Saints there is both faith and good workes yet by faith not by workes are we saued and iustified before GOD. In the Sunne there are together both heate and light yet is not the light but the heate and influence cause of the bringing foorth of earthly creatures and fruites of the ground and by the light not by the heate it shineth vnto men In the Element of water naturally there is moysture ioyned with colde yet to purge and wash is proper to the moysture not to the colde to coole proper to the coldnesse rather then to the moysture So in like manner albeit fayth and good woorkes bee in the Saints at once yet are men iustified by faith and beleefe not by woorkes which in deede are not good but in as much as we are iustified by faith in Christ from whence as fruites from a tree they spring vnto men and are manifest to the worlde by order and consideration faith going before as the cause gendering good woorkes as effects in the Saints of God To applie iustification to workes as well as to faith is a deceit and fallacie from the accident in applying that to one which is proper to another because both are ioyned together Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth whereof he giueth the theefe for exemple and the woman to whom Christ said thy sins are forgiuē thee thy faith hath made thee whole Origen in Rom. 3. Now that we say faith and workes are ioyned together so inseparablie as that faith without workes is dead according to this infallible doctrine in them which are alreadie iustified it is true not simplie For in men to be iustified they are not for in them first faith is whereby they are iustified and afterwardes good workes follow In the poore publican there were no good works Luke 18. but faith was in him whereby moued he hūbled himselfe said O God be merciful vnto me a sinner so destitute of workes he departed iustified The theefe who through Luke 23. faith intreated our Sauiour Christ that he would remember him when he came to his kingdome thereby was iustified yet had no good workes apparant with his faith Faith therefore in men to be iustified is without workes but being once iustified workes as soone as occasion is ministred shew themselues in the Saints of God according to this doctrine Truely therefore saith Saint Augustine When the Apostle saith wee suppose or conclude Defide operibus c. 14. that a man is iustified by faith without the works of the lawe he doeth it not that men professing and obteining faith should despise the workes of righteousnes but that euery man might know that by faith he may be iustified And writing to Sixtus the priest he saith The Saints haue Epist 105. Sixto good works in as much as they are iustified but to bee made righteous they haue none To Honoratus hee speaketh in like manner Good Epist 120. Honorato workes beginne after that we are iustified but we are not therefore iustified because good works went before iustificatiō Thus must we wisely distinguish times and persons the time before iustification when faith is alone from the time when we are iustified at what time faith and workes are ioyned together The persons to be iustified in whom faith only is required fom these which are iustified already in whom besides faith good workes must also shine and flourish For they together with faith receaue also the holy Ghost and Spirite of sanctification as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes 1. 13. recordeth to haue hapned the Centurion and Saint Paul auoucheth to the churches of Galatia Rome Ephesus to his Scholer Titus And this spirit receaued with our iustification is not idle but worketh so in the saints as that he draweth them from sinne and pricketh them forward to al good works that they may be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and
things are done of many men which haue the shevve and outvvard appearance of goodnes yet proceeding not from faith vvhereby they are sanctified neither from the same causes neither after the same manner neither to the same end Whence hovv and vvhereunto the vvorkes of the Saints come are done and tende they are farre from good vvorkes So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God and the vvorkes of heathenish people Phylosophers as betvvixt siluer and tinne golde and copper vvhich are like yet not the same The vvorkes of the heathen come from the lavv and force of nature only vvhich is corrupt and vitiate they are attained vnto by vse custome and exercise continuall their ende is credite glory renoume and estimation in the vvorlde But the vvorkes of Christians proceede from faith grovve of loue spring out of the knovvledge of the Gospell tend to the profite of our brethren and the glorie of God These mens vvorks shevve foorth and testifie their faith but not the vvorkes of the heathen Pharisies or hypocrites vvhose vvorks are not good neither please God Faith maketh not only our selues but all other things Heb. 11. vvhich vve doe vvith the good liking of God to be accepted and pleasant before him Frō vvhich fountaine vvhat soeuer flovveth not cannot please him For vvithout faith it is impossible to please God And be our vvorkes neuer so braue or beautifull in our ovvne eyes neuer so glittering and glorious in the sight of others yet if they come Rom. 14. not from faith they are not only nothing but naught also because vvhatsoeuer is not of faith is sinne Saint Augustine therfore disputing against the Pharisaicall Contra duas Epist Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians saith very well Our religion discerneth the iust from the vniust not by the law of works but by the law of faith without which faith whatsoeuer seem good works are sinnes and turned into sinnes The workes therefore of the heathen Pharisies and hypocrites are not to be reputed for good yea all works which are either before or without faith are not good as Tertullian Apol. 39. 46. Saint Augustine in the place cited vpon Psal 31. 67. in his booke of the Citie of God chap. 20. against Iulian lib. 4. chap. 8. of grace and free will chapter 7. to Sixtus in his Epistles Epist 105. and other places infinite sheweth Who to Honoratus and to Sixtus and in his booke of the spirite and letter chap. 26. affirmeth that Epist 120. 105. no works are good but in that they folow iustification by faith through which they are reputed onely for good Wherence then it may be apparant that all workes shewe not ne argue true faith neither is it here the mind and meaning of the Apostle to conclude in this manner Workes shew faith therefore all workes shewe faith Or thus Good workes shew and argue faith therefore euerie one that hath works apparantly good hath therefore true faith But his scope and drift is to shew that where there is true faith in deede there cannot be but good works will appeare and follow and that men boast of faith in voine whose faith is not accompanied with good works christian actions Seeing that there is no good tree but in due time bringeth foorth her fruite in conuenient measure Whereof in summer time destitute it is accounted naught dead fruitlesses and rotten Which good workes as they haue shewe and do testifie of our faith so that men gather probablie hee hath works therefore faith but necessarilie from the negatiue which here is respected chiefly he hath no works therfore no true and liuely faith So are these works counted for good and reckned pleasant vnto GOD not for their owne sake but for the faiths sake wherence the budde spring out and issue Moses therfore to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice putteth Abell with his faith first then afterward his sacrifice when he saith God had respect to Abell and his sacrifice to shew that because God accepted Abels faith therefore he respected the sacrifice proceding from him and not the man or his faith for the sacrifice Saint Gregorie thereof in a certaine place speaketh to the same purpose In the iudgement of almightie God there is regarde Grego had not so much what is done or giuen as of whō and how Herence is it that God is said to haue looked vnto Abell and his gift For Moses being about to say God looked vnto Abels gift he setteth downe carefully before That God looked vnto Abell By which thing it is manifestly shewed not that the offerer hath pleased for his gift but the gift for the geuer pleased God For this cause the gifts of the wicked please not God because they come from them with whō God is not pleased Thus workes are good in respect of mens faith whereby they are accepted with fauour before God and are such tokens of our faith as without which wee boast in vaine of faith Which thing in this place the apostle geuing vs to vnderstand with a mocking quippe beating downe the vayne pride of hypocrites saith But some man might say euery man might thus mock thee thou hast the faith and I haue works shewe me thy faith by thy workes and I will shewe thee my faith by my works And this is the first reason why true faith cānot be with out works which reason is from a similitude wherof and of the other things in that reason The similitude it selfe the application and the mocking and ironicall preoccupating and preuenting of the obiection This is sufficient to be spoken The second reason why iustifiing faith cannot bee 2. Reason without good works is drawen from an absurditie if that faith which is without workes be that true faith wherby we are iustified then the deuils might bee iustified for they haue a bare faith to beleeue there is a God albeit they applie not themselues obediently to walke in his commandements But it were an absurd thing to say the deuils be iustified for because they are not iustified therfore they tremble at the iudgements of God whereby it appeareth that their faith is not true nor sufficient Now to boast of such a faith as is common to deuils what vanitie what follie what absurditie is it This reason the Apostle in these words expresseth Thou beleeuest there is one GOD thou doest well the deuils also beleeue it and tremble It were an absurd thing to say the deuils are iustified yet if thy faith be but a bare faith in worde without workes in tongue without trueth in shewe without substance they may as well be iustified and saued as thou by thy like faith maist be saued but by such faith which is destitute and voide of the workes of true sanctification the deuils cannot be iustified therefore neither cāst thou O
that not onely the beginning of faith but the increase and perfection therof is from him For which cause as the Apostles prayed to Christ Luke 17 who is God blessed for euer for increase of saith so S. Paul and Saint Peter ascribing the perfection establishment and consummation of all things vnto GOD haue therefore praied vnto God as plainly appeareth in their Epistles The God of peace that brought againe from Heb. 13. the dead our Lord Iesus the great Shepheard of the sheepe through the bloud of the euerlasting couenant make you perfecte in all good workes to doe his will woorking in you that which is pleasaunt in his sight thorowe Iesus Christ to whom be praise for euer and euer Amen And Saint Peter And the God of all grace which 1. Pet. 5. hath called vs vnto his eternal glorie by Christ Iesus after that ye haue suffered a little make you perfect confirme strengthen and stablish you to whom be glorie for euer and euer Thus then the beginning continuance and encrease yea the perfection and establishment of the very faith of Abraham was onely from God as the cause yet is it knowen to be perfect and declared so to be before men through workes as the Apostle witnesseth and the Scripture was fulfilled when by his obedience it did clearely appeare how truely it was written of Abraham by the Prophet Moses that Abraham beleeued and it was Gen. 15 imputed vnto him for righteousnes So that his worke is said in the Scripture to haue made the testimonie of Moses true cleare and euident that Abraham beleeued and that his faith to that word of promise that one of his owne loines and bowels should be his heire was imputed vnto him for righteousnes This being the argument of Saint James from the example of Abraham that what faith was in him the like ought to be in all Gods Saints and that as his faith was ioyned with the worke of obedience to God when occasion was ministred so ought the faith of euerie one of the children of God to be bewtified accompanied shewed foorth through good works The conclusion is inferred You see then how that a man is iustified of workes that is The conclusion made proued and knowen to men to be iust and righteous before God by workes and not by faith onely not of a colde dead bare barren fruitlesse idle faith onely such a faith as is in words when we say we haue faith though we haue no workes Of which faith hypocrites so much glorie and make boastein vaine as of that faith which is no true faith And this conclusion must agree in the same sence of tearmes wherein the example was proposed and the tearmes herein to be noted are specially two Iustified and faith Iustified in the example proposed signifieth to be knowen for iust not to be made iust Faith signifieth that bare profession whereby in words we say we haue faith and the religion of Christ Such faith was not in Abraham therefore neither is any other man by such a faith reputed for righteous And their wordes thus in the same and right sense taken the conclusion is true a man is not iustified by faith onely but by workes faith onely in wordes maketh not men to bee knowen for righteous among men but faith in workes and deedes These things thus set downe in the example of Abraham 4. Reason the fourth and last argument which faith in gods Saints is not without workes is drawne from Rahab the vittailer tauerner hostesse or harlot of Ierico whose example teacheth the same that Abrahās did that the faith of Gods Saints is not fruitlesse or void of good works for she also was iustified through workes when she receyued the messengers and sent them out another way The storie is recorded in the booke of Iosua wherein it is set downe that at what time as Iosua by the counsell and Iosua 2. commaundement of God purposed the siege and sacking of Ierico the Citie he sent before him two men to spie out and to view the land and the Citie which thing comming to the eares of the King of Ierico that there were such men come to the house of Rahab hee sent to her to send him the men she seeing that being perswaded they were the true seruants of the God of heauen earth and that the lande should bee giuen by God into their hands wherin her faith consisted she hid the men and tolde the messengers of the King that they were gone and so sent them away who being gone shee came to the spies and tolde them how their feare was vpon the inhabitants of the land therefore desired she them that as she had shewed them mercie so they would shewe he◠mercie when the Citie should be destroyed This was promised a signe and warning was giuen shee sendeth them away and so they escaped This her facte Saint Iames commendeth affirming that thereby shee also was iustified euen knowen for righteous and declared thereby to the spyes of Iosua and to all Israel The force of this place then is this as Abraham through bare and naked faith deserued not the prayse of iustice righteousnesse and iustification before men so neither did Rahab but as Abraham hauing occasion thereto shewed his fayth by his holy obedience so Rahab shewed the vnfeignednesse of her fayth by her sauing and sending away safely the messengers of Josua and so both of them were iustified before men and in the vewe of the worlde not by faith onely that is bare faith but by workes whereby their faith was shewed and made manifest In these two examples all men are contained whether Iewe or Gentile whether righteous or prophane and openly wicked Abrahams example containeth all Iewes and all men of vertue and godlinesse Rahabs example containeth all Gentiles straungers from Gods people all wicked persons which yet through the grace of GOD are planted in the Church and made members of the bodie of Christ wherein the diuersitie of the argument consisteth Thus the holie Apostle culled and picked out two most diuerse and vnlike examples the one of a man the other of a woman the one of Gods people the other of a straunger the one of one godly the other of one wicked to the ende that thereby he might teach men that none neither man nor woman neither Iewe nor Gentile neither of the people of GOD nor straunger neither godly nor wicked can bee reputed or reckened for iust and righteous before GOD in deede whose praise appeareth not in the practise of vertue and good workes by which they are shewed and knowen for righteous before men So that in none vvhat kinde or condition what people or nation what coast or countrie so euer they bee of true faith can bee void and destitute of vvorks as by these arguments novv appeareth most manifest Novve the Apostle againe repeateth the conclusion The conclusiō repeated that as the bodie voyde
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
carelesse to walke woorthie their profession and indeuour not to bee fruitefull in the woorkes of righteousnesse to the glorie of GOD therefore is their faith vaine idle detestable and shamefull in the sight of GOD. 5 The last kinde of fayth is Christian faith which is a sure trust in the mercie of GOD through the merits of Christ vndoubtinglie perswading our selues of remission of our sinnes by his righteousnesse and of eternall saluauion by his passion whereby hauing peace in our consciences with GOD wee rest and walke in obedience vnto his commaundements Whereof the Prophet speaketh The iust shall liue by fayth Abac. 2. Rom. 3. Saint Paul Wee conclude that a man is iustified by fayth without the woorkes of the lawe Againe beeing iustified by faith wee haue peace with GOD through Iesus Christ our Lorde To the Church of Rom. 5. Ephes 2. Ephesus VVee are saued by grace through faith and that not of our selues it is the gift of GOD neither of woorkes least any should boast And againe by Christ wee haue boldnesse and entraunce with confidence Ephes 3. by faith in him Of this faith Paul alwayes speaketh when hee entreateth of iustification which wee obtayne onelie by this faith in Iesus Christ And Gen. 15. Rom. 4. Gal. 3. this is the fayth whereby Abraham vvas iustified before GOD when it was auouched Abraham beleeued and it was imputed vnto him for righteousnesse And this faith is neuer idle in the Saintes of GOD hauing iust occasion ministred but it woorketh through loue and hath moste singular ornaments Gal. 5. and vertues ioyned vnto it as inseparable companions in all those that are truelie iustified as inuocation of GOD gratefull memorie for benefites receyued pacience and inuincible constancie vnder the Crosse bounteous liberalitie and louing mercie towardes the distressed Saints in their necessities obedience to the worde of truth mortification of our earthly members renouation of the spirite of our mindes with the woorkes of sanctification which as effectes of fayth make it shine and bee manifest in the sight of men There then being many acceptions of faith whereof speaketh this Apostle not of the last as Paul doth but of the second and of the fourth That he speaketh of the second it appeareth in the 19. verse hee speaketh of that Verse 19. faith which is common to men and to diuels for hee sayeth thou beleeuest there is one God thou dost well the diuels also beleeue and tremble Now the diuels haue no true nor iustifying faith that were absurd to graunt for they beleeue not in Christ neither hope they for mercie but tremble in despaire at the iudgement of God but their faith is to beleeue there is one God to acknowledge the things contained in the scripture of the old and new testament to be true to confesse Christ to be the son of god but neither Messiah nor mediator for thē That he meaneth faith in the 4. sense which is the outward presēce of faith which is rather a shew shadow thē any substāce rather an imagination and conceyued opinion of faith then faith in deed as when we say we haue fayth and in wordes pretende it It appeareth also out of the Apostle For Saint James speaketh of that faith when men Verse 14. Verse 19. say they haue fayth as himselfe in the proposition of this place speaketh What auaileth it my brethren though a man saith he say he hath faith whē he hath no worke Can his faith saue him The Apostle inueieth against a bare pretence of faith against that faith vvhich is in vvordes onely vvhich is a verball faith As also Saint Thomas of Aquine their angelicall Doctour confesseth S. Thomas vvho expounding the similitude in the fifteenth and sixtenth verses expressed follovving the same sense of faith saieth As liberalitie in vvordes helpeth not the poore vnlesse meat and other necessarie things be giuen ministred so neither that faith vvhich is in vvords can saue vs. Thus hee expoundeth Saint Iames of verball faith vvhich in vvordes onely consisteth Seeing then Saint Paul speaketh of a true liuely and fruitfull faith vvhereby vve liue Iames of a dead rotten barren faith vvherby men are counted dead they speake of faith in diuerse significations and therefore are not contrarie neither to bee opposed neither can one and the same effect of iustification before GOD bee applyed vnto both these kindes yea the faith vvhereof Paul speaketh iustifieth before God and the faith vvhereof Iames speaketh dooth not therefore speake they not of one kinde of fayth For vvhich cause the conclusion of Saint James cannot be ment of the faith mencioned in Saint Paul but of another vvhen hee saieth ye see then that a man is iustified through vvorkes and not of faith onely This faith then is the faith of diuels and hypocrites not the faith of Christians And so the place serueth nothing at all against the doctrine vvhich vvee out of Paul preach that vve are iustified by faith onely by a liuely faith onely But not by a bare dead or fruitlesse faith onely vvhich vvith Saint Iames vvee also preach vnto the worlde Thus the aduersaries of Vpon 2. chap. ver 15. 16. the gospell play in the word faith and make a doubtfull argument out of Saint Iames from the manifold signification of faith when they conclude that faith onely doeth not iustifie vs. 2 Now as faith is manifolde so iustification or to Double iustification Psal 32. Rom. 4. iustifie is double There is iustifying before God which is to be reputed as righteous to haue our sinnes forgeuē and our iniquities pardoned in the sight of God which is the righteousnesse and iustification mentioned of the prophet and remembred of Paul Blessed is that man whose vnrighteousnes is forgeuen and whose sinnes are couered blessed is that man vnto whom the Lorde imputeth not sinne This iustification is by faith as Moses confesseth in Gen. 15. Rom. 4. Abraham and Paul by his example proueth in the rest of the Saints Abraham beleeued God and it was counted vnto him for righteousnesse Of this iustification Paul to the Romanes Galathians Ephesians Philippians and in all other places speaketh whensoeuer he affirmeth that wee are iustified by faith by which men onely are iustified before God As there is iustifying before God which is through saith So is there iustification before men which is to be shewed declared and knowen of men to be iust and righteous And this iustifying is by works which onely shewe foorth our faith to the knowledge of men and make it knowen to the worlde that we are righteous and iust indeede Thus by his obedience as the fruites of his faith was Abraham iustified in offering his sonne the offering whereof made him not righteous before God but his faith but it made him knowen to men to haue beene iustified before God through faith and so hee was iustified before men through works Thus to be iustified by works with
with him against such as peruerted his doctrine and abused their libertie and free iustification to the wātonnesse of the flesh as men now do also who hearing iustification by faith onely thinke themselues thereby discharged and set at libertie from the practise of holines which is their errour in that they conceiue not that as we are freely iustified before God through faith without the helpe or respect of our works so are we knowen to be iust by workes before men whereby God for his mercie is glorified and therefore ought to be perfourmed of vs. Thus Paul disputeth against those which attributed too much to works as helping causes of saluation Saint Iames reasoneth against such as making too vile account of workes vtterly neglected them S. Paul had to doe with pharisaical hypocrites who swelled with the pride of their owne workes and righteousnes S. Iames with Epicuricall professours who boasting themselues of their historicall and bare faith and profession refuse to bring foorth the fruites of righteousnesse Seeing then these two speake of diuers kindes of faith seeing they speake in diuers sence of iustification seeing they speake of works diuersly and contend finally against diuers persons seeing Paul establisheth true Christian liuely faith S. James condemneth bare fruitelesse idle faith Seeing Paul speaketh of our iustification with God Iames how we are knowen for righteous before men Seeing Paul speaketh of works before faith denying them for causes of saluatiō Iames of works following faith allowing them for effects and fruites therof Seeing Paul denieth good works to goe before men to be iustified S. Iames confesseth them to follow men being iustified Seeing Paul contēdeth against such as too much preferred works S. James against those which too much neglected them therefore no controuersie but a perfect consent and harmonie in their doctrine Whereby it appeareth more cleare I hope then the Sunne at noon day how shamelesly our aduersaries abuse this place against free iustification by faith for the establishing of workes as causes of saluation and iustification with God And thus much of faith and works the cause and the effects necessarilie ioyned together in all those that are iustified in Iesus Christ To whom with the Father and the holy Ghost three persons in Trinitie one eternal and euerliuing God in Vnitie be rendered all praise dominion and maiestie now and for euer Amen The Analysis or resolution of the thirde Chapter of Saint Iames. 3. Chapter of S. Iames hath three partes 1 Is of not vsurping authoritie to iudge censure other men rigorously v. 1. and part of the second wherein there are two things 1 The exhortation it selfe Brethren be not many masters verse 1. 2 The reason thereof and it is double 1 From the iudgement of God vers 1. 2 From our owne imbecilitie ver 2. 2 Is of refraining the tongue From 2. ver to 13. vers Wherein two things are handled Namely 1 The proposition of the place verse 2. and part of 3. 2 The handling tractatiō which is double partly 1 From the profits thereof sette down in two similitudes 3. 4. part 5. ver 1 Of horses 2 Of the rudder of a ship 2 From the euils 1 Generally 2 part 5. v. 1. to 6 2 Particularly 2. part 6 7. to 13. 3 Is concerning gentlenes mekenesse of wisedome 13. to the end In which discourse 4. things are handled 1 An exhortation to gentlenes and and meekenesse of wisedome v. 13. 2 An opposing of the contrarie which is contention v. 14. 3 A distingnishing of wisdom wherby the doore and gate is shut to manie euils and mischiefes v. 15. 16. 17. 4 A reason from reward why gentlenesse and meekenesse of wisedome is to be followed v. 18. THE THIRD CHAP. OF S. IAMES THE FIRST VERSE AND PART OF THE SECOND THE XIIII SERMON 1 My brethren bee not manie maisters knowing that wee shall receyue the greater condemnation 2 For in manie things we sinne all THIS thirde Chapter of Saint James as by the Analysis and resolution appeareth contayneth three places or principall matters The first is Let no man vsurpe authoritie ambiciously to iudge and censure his brother in sharpenesse and rigour of iudgement in the first and part of the second verse contayned In which there are two things to bee noted 1 The exhortation it selfe My brethren bee not manie maisters 2 The reasons of the exhortation first from the iudgement of GOD secondly from our owne imbecilitie and weakenesse who our selues in manie things offending we ought not to be too seuere and rigorous against others The seconde place of this Chapter is concerning the gouernement and refrayning of the tongue beginning from the latter part of the seconde verse and continued to the thirteenth verse hereof In which part there are two things 1 The proposition it selfe 2 part 2. verse If anie man sinne not in his tongue or in worde he is a perfect man and able to bridle the whole bodie 2 The tractation and handling of the matter concerning the tongue which is double first from the commodities of moderating the tongue which Saint Iames expresseth by two similitudes the one of horses who are gouerned by the bitte and cheeke of the bridle 3. v. Then by the similitude of a Shippe which is guided by the sterne or rudder 4. 5. v. Then he handleth the matter of moderating the tongue from the euils of the tongue which hee setteth downe first generally in the seconde part of the fourth verse and in the first part of the sixt then particularly from the seconde part of the sixt verse to the thirteenth verse wherein he noteth three particular euils of the tongue 1 That it defileth the whole bodie 2 That it is a thing vntameable and vnbrideled 3 That it is reprochful contumelious and giuen to cursed bittereesse The thirde part and place is from the thirteenth verse to the ende concerning gentlenesse and meekenesse of wisedome In which discourse foure things are touched 1 An exhortation to meekenesse verse 13. 2 The opposition of the contrarie which is contention condemned and spoken against by the Apostle verse 14. 3 The distinguishing of wisedome which is either earthly or heauenly by the which the way to manifolde mischiefes is precluded and shutte vp 15. 16. and 17. verses 4 The last is a reason drawne from rewarde why the Saints of GOD shoulde embrace and followe meekenesse of wisedome verse 18. Because such as are peaceable gentle and meeke shall in the haruest of the worlde reape the fruites of righteousnesse which they haue sowen in peace And this is the Anatomic of this place or chapter These wordes in the first and part of the second verse of this third Chapter concerne the first part and place which is of not vsurping ambicious authoritie to iudge and censure the brethren sharpely and rigorously and why wee should not so doe as shall appeare 1. And part of the 2 ver 3. of S. Iames being concerning not vsurping
worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour