naked and destitute of daily foode 16 And one of you say vnto them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those things which are needfull to the bodie what helpeth it 17 Euen so the faith if it haue no workes is dead in it selfe 18 But some man might say Thou hast the faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes 19 Thou beleeuest that there is one God thou doest well the diuels also beleeue it tremble 20 But wilt thou vnderstand O thou vaine man that the faith which is without works is dead 21 Was not Abraham our Father iustified through workes when hee offered Isaac his sonne vpon the Altar 22 Seest thou not that the faith wrought with his workes and through the workes was the faith made perfect 23 And the Scripture was fulfilled which sayth Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24 Ye see then how that of workes a man is iustified and not of faith only 25 Likewise also was not Rahab the harlot iustified through workes when she had receiued the messengers and sent them out another way 26 For as the bodie without the spirit is dead euen so the faith without workes is dead I Haue chosen this portion of scripture to interpret because there is very great vse and commoditie in the true and right vnderstanding thereof and the doctrine therein contained is most necessarie for all Christians to know First because it doth directly and fully ouerthrow beat downe all carnall profession of the Gospell shewing that the common and dead faith cannot saue a man Secondly because it is the principall piller which the Papists doe leane vnto and the chiefe place of Scripture which they doe peruert and abuse to prooue and establish Iustification by workes and the merits of men and to ouerthrow the free Iustification wee haue in our Lord Iesus Christ through faith The hold which they take in this point is vpon the speeches and phrases which the Apostle doth vse as when he saith Abraham our father was iustified through workes Also Rahab the Harlot was iustified through workes Likewise ye see that of workes a man is iustified and not of faith onely Herein the two Apostles of Christ Saint Paul and Saint Iames do seeme to be flat contrarie the one to the other for whereas Saint Paul saith Abraham was iustified by faith alone and not by workes Saint Iames saith he was iustified by workes Saint Paul saith and prooueth by sundrie and inuincible reasons that a man is iustified by faith alone without the workes of the law Saint Iames saith ye see that a man is iustified by workes and not by faith only This contrarietie is but in appearance for they both wrote by one spirite which is alwaies like himselfe and alwaies agreeth with himselfe The whole blame thereof is to light vpon vs that wee are so dimme sighted as not to see how these two seruants of GOD doe iumpe and agree together without any iarre at all I thinke it needefull for this cause before I come to handle the words of the Text as they lye in order first to take away this shewe of discorde If any man will demaund what cause there was which made them to appeare in outward shew so contrarie the one to the other I answere that although there be no contrarietie in the matter it selfe which they teach yet the diuersitie of the schollers which they lighted vpon the contrary affection of those whom they instructed caused them to vse a diuers and contrarie order of teaching Saint Paul hauing to deale with such as would seeke to be iustified partly by faith in Christ and partly by their owne deedes or the deedes of the Law vseth this order first shewing that we were lost and condemned in our selues then next iustified and saued through the merites of Christ afterward that we are sanctified in him and must shew foorth the fruites of our faith in a pure and holie life Saint Iames lighting vpon another sort of men which confessed the free iustification through faith in Christ yet in this they were deceiued that they did not consider how all those that are iustified are sanctified how all those that are in christ Iesus are new creatures that they are new borne and walke not after the flesh but after the spirit that the true liuely and iustifying faith doth bring foorth the fruites of righteousnesse in a holie conuersation Now because this cannot be remooued or separated from the right and liuely faith Saint Iames goeth as it were backward and prooueth that where this latter that is to say the fruites of faith are wanting there faith is wanting and so his drift is to shew that all vngodly and carnall professours of Christ haue but a dead faith which in no respect is able for to helpe or saue them A second cause why they seeme so much to differ is herein that men doe not marke well how they handle not the selfe same matter nor haue not the same drift For Saint Paul laboureth to prooue that the true faith doth ioyne vs to Christ and thereby saue vs. Saint Iames here beateth vpon this poynt that the dead faith which is but a bare image of the right faith cannot profite a man this shall appeare in the wordes of the Text and also a third cause is that they doe not take this word iustified in the same sense but diuersly as it shall bee prooued afterward Now will I come vnto the Text. What auaileth it my brethren though a man saith hee hath faith when he hath no workes can the faith saue him This is his proposition and the matter which he will dispute vpon in the whole text following thus much it is in effect that it doth not auaile a man to say he hath faith nor it doth not profit him to boast and bragge and to make profession thereof when he hath no good workes the reason is this because it cannot saue him marke and obserue this well for here at the first enterance the blindnesse of the Papists and their follie doth manifestlie bewray it selfe when as they doe not see nor vnderstand that it is not the purpose of the Apostle in this place to dispute vpon this point whether the true faith doth saue iustifie or not but to shewe that such as haue not good workes haue not the true faith in them and therefore whatsoeuer they professe they cannot bee saued For hee doth not propound his matter thus what auaileth it though a man haue faith and haue not workes but What auaileth it though a man say hee hath faith and hath not workes Whereby it is very manifest that when Saint Iames doth attibute the name of faith vnto this dead image hee doth it not in proper but in abusine speech and after
vnder the curse which holde of the workes of the law for it is written Cursed is euerie one which continueth not in all things which are written in the booke of the lawe to doe them The reason of this is to bee considered in the most holy and pure nature of God vnto whome no vncleane thing can be coupled no vnpure thing although it be but in part can abide his presence or haue fellowship with him The word Iustifie is also taken in this sense as when a man doth declare and shewe forth before men that hee is a righteous person also before God and that is the meaning of the word in this place that looke how by faith wee are iustified before God so by the fruits of our faith wee are iustified that is declared to bee iust before men For proofe that the Scripture doeth vse the word Iustified in this fense looke vpon the saying of Dauid That thou maiest be iustified in thy saying and pure when thou iudgest there it can signifie no more but that God might shewe and declare himselfe to be iust In the Gospell of Saint Luke chap. 16. vers 15. You are they saith Christ to the Pharisies which iustifie your selues before men but God doth know your hearts In this saying it is most apparant that there is a iustifying before men which the Pharisies in coloured hypocrisie did seeke for but Christ telleth them they were neuer the better because they were not of vpright heart before God The word is also taken in another sense which I omit If any mā will now demand how it can be prooued that Saint Iames doth vse it in this latter sense rather then in the former I answer that the verie place it selfe and goe no further doeth declare this thing for when the Apostle saith thus Some man will say shew me thy faith by thy workes is it not apparant that hee speaketh of that which is before men or declared vnto men and not of that which is before God In like manner when he saith Abraham was iustified by workes when hee offered his sonne Isaac vpon the altar Doth not the scripture shewe that before God Abraham was iustified long before by faith If it be obiected againe that it may also be said how hee was before that time iustified before men or that hee had shewed by his deeds vnto men that hee did feare and loue God and then what should hinder but that it may bee taken for a more full and perfect iustification or an increase thereof as wel before God as before men I answere that before God a man beeing iustified to speake properly there is no increase thereof for hee is fully and wholly discharged and acquite or els it is no iustification But because wee haue receiued the grace of iustification but in part and not in full measure therefore our iustifying before men is more and more declared by degrees as good workes doe more and more abound in vs and so Abraham was by this one worke more iustified before men then by all the rest of his deedes and therefore it may well be set downe in stead of all the rest We see here then that because by the scriptures this must needs be taken for an increase of iustification in our father Abraham that it must necessarily be vnderstood of that iustification which is before men ye see now the meaning of this text and the drift and scope of the Apostle is laid open vnto ye but my chiefe purpose is yet behinde and that wherein wee are to be wrought vpon yet remaineth which is a more particular application and handling of this doctrine For we must not passe away thus with the matter vnlesse we mind to take small fruit thereby Yee will confesse these things which I haue handled to be true as of necessitie we are forced thereunto wee can not but graunt that the holy Ghost hath giuen a perfect touchstone then am I to exhort you in the name of God as ye tender and loue the saluation of your soules to giue attentiue heede a little and not to let this thing slip away from yee Doe ye graunt that the faith which is without workes is dead and that it is no better then the faith of deuils And yet will yee still suppose that idolators swearers railers adulterers couetous worldlings and griping vsurers and such like are in good case or continuing such can hope for mercie Doe yee confesse that there is but one true faith which was the faith of Abraham and Rahab Doe yee also acknowledge that the same faith in them did shew it selfe by good deedes And will yee still accept it for a sufficient proofe of a good and sound testimonie of a true beleefe when any man can say I doe hurt no man I liue vprightly and pay euery man his owne I haue alwaies beene reputed and taken for an honest man what would ye require more of me I liue as my neighbours doe I trust God will hold me excused although hee haue no regard of any obedience to the worde of God to consider wherein his glorie doth consist nor yet any care of men to profite either their soules or their bodies but contenteth himselfe with this if hee doe them no good to do them no harme I will shewe you dearely beloued how these sorts of people are declued by two foule errors which this text doth most strongly ouerthrowe the first is this that they looke but vnto men and restraine their dutie vnto them whereas they shoulde chiefely looke vnto that which they owe vnto God and then to that which belongeth to their breethren the second is that they suppose themselues bound no further but to abstaine from hurting without regard of doing the duties of loue wherein one man is to profit and further another As concerning the first of these both the example of Abraham and also of Rahab doe manifestly conuince them because the fruites of their faith or the workes whereby they were iustified did not so much respect man as God for in Abraham there appeareth only a loue towards God for whose sake he was contented to forget the affection of a father to shew that although he loued Isaac dearly yet he loued God more so that if we feel our loue to the Lord our god to be so small that it can not preuaile with vs to kill mortifie the lustes of sinne and vaine pleasures of the flesh how shall we perswade our selues that wee are like Abraham which had denyed the loue of himselfe so farre that he did neuer grudge but would willingly haue killed his sonne Rahab after shee had made confession what she did beleeue concerning the God of Israel for the same Gods sake for the true religion for the Church and people of God tooke the messengers did hide them to the hazard of her life and all that shee had affirming to the king when hee sent to seeke them that they were
cause that the Diuels haue no hope and the wicked men thinke they haue hope Is it because they haue lesse faith Nay it is because they are more wise and because they giue credite to that which GOD hath threatned against them They beleeue that hee will powre out his wrath vpon them because hee hath sayd it but the wicked men they are more foolish and where GOD hath pronounced against them for their sinnes eternall fire they doe not beleeue him and so indeede their faith commeth short of the faith of Diuels they should beleeue the Lord when hee telleth them that all those which doe not turne from their vngodlinesse when hee calleth them to repentance shall bee cast into Hell But they blind themselues and will seeme to beleeue quite contrarie vnto that which GOD affirmeth this is not to shut the doore to repentance but to mooue men to seeke for it while GOD doth offer himselfe for they shall not bee able when they will It is GOD which must beget vs to himselfe and giue vs the newe birth and sanctifie vs by his spirite to bring foorth the true fruites of faith and not to haue such a dead beleefe which doeth chaunge vs no more then the faith which the Diuelles haue doth chaunge them For there bee verie manie at this day who being stuffed as full of wickednesse as euer they can hold and their words and deedes doe plainly shew that they are no more changed then diuels which will so brag of their faith and the strength thereof that if there should be but tenne in the whole Countrie saued they hope to be of them they neuer vnderstood the doctrine which the Lord teacheth in this place God giue vs vnderstanding that we be not seduced but that wee may seeke at the hands of Christ to giue vs a faith which may differ from that which the diuels haue Here also shall appeare the ignorance of the Papists They would beare men in hand that Saint Iames doth speak of the same faith which Saint Paul doth and that he plainly affirmeth it doth not alone iustifie But see here as he said before What auaileth it if a man say he hath faith and hath no workes can that faith which is but in words or the dead faith saue him So now hee telleth more plainly what faith it is which he speaketh of which cannot helpe a man euen that which the diuell hath Is not that beleefe which S. Paul saith doth iustifie wrought by the holie Ghost Shall we bee so blasphemous as to say the Diuels are partakers of him You may well perceiue therefore that Saint Iames doeth speake nothing against that which Saint Paul hath prooued how Christ alone is our righteousnesse whom wee take holde of onelie by Faith for hee doeth but shewe that the dead picture of Faith doeth not saue Remember well then what Faith is here spoken of and the controuersie is soone decided The Apostle now proceedeth to his last reason which because it is wonderfull strong he vseth as it were a certaine Preface vnto it least we should passe lightly ouer it without due consideration But wilt thou vnderstand saith hee O thou vaine man that the faith which is without works is dead See how vehemently hee thundereth here against the carnall professour calling him a vaine man likewise wilt thou vnderstand can not those former reasons satisfie thee are they not strong enough to perswade thee or plaine enough to teach thee I will let thee see such a reason that neither thou norall the world shall be able for to gainsay it is so strong and so manifest that it will stoppe the mouthes of all the cauillers and force them to confesse will they nill they that the faith that is without workes is dead See how marueilously the holy ghost doth labor to driue vs from trusting to this broken staffe and to force vs to seeke after the true and right beleefe if wee haue any care to saue our soules And doubtlesse daily experience doeth teach vs how needefull a thing this is For the greatest number of professours thinke nothing lesse needful then to seek increase of faith they suppose and they will say they beleeue well enough they feele no want at all what should preaching doe they can but beleeue In very deed this dead faith of theirs seemes to them to be verie strong it cannot be shaken neither is it tried or tempted for to what purpose should the Deuill much labour to ouerthrowe it but those which haue any faith indeed do feele what neede there is to vse all meanes to strengthen it But let vs come to the matter hee prooueth now by examples that the true faith is knowen by good workes the first example is of Abraham thus it is to be opened yee know that Abraham was an holy man and a right man indeede hee was highly in fauour with God the couenant was made with him that in his seede all nations of the earth should be blessed ye will then confesse that hee had the right faith there is no doubt at all in that Likewise ye must needs graunt that as there is but one God one mediatour so there is but one faith whereupon it followeth that as many as haue such a faith or the same faith which was in Abraham shall be saued and none els for although euery one of the children of Abraham doe not attaine to the same measure and strength that their father did Ephes 4.5 1. Tim. 2.5 yet they are like him and haue the same beleefe Then I beseech you obserue well the second part wherein is declared how the faith of Abraham was fruitfull and did declare and shewe forth it selfe by good workes Gen. 21. for hee offered his sonne Isaac vpon the Altar Whereupon it doeth also follow that all his children and all the sonnes of God doe declare and shewe forth their faith by their good deeds And whosoeuer they be which doe not so they are degenerates and bastards none of his children nor yet partakers of any blessing with him for their faith is dead and therefore they are not aliue do you not see dearly beloued the marueilous force of this reason and that it is as cleere as the sunne Heere is no starting hole left for a man to hide himselfe in nor to creepe out at but hee is holden fast to this that if hee will be saued he must so beleeue that he declare and shew forth to the worlde by his good workes an holy life how hee walketh in the steps of his faithfull father Abraham But why doth he choose this one worke of Abraham before all the rest For his life did shine with holy workes he was mercifull to the poore he entertained lodged strangers he was peaceable with all men iust and true in all his dealings doubtlesse this did excell all the rest and so farre passe them that it may well enough be mentioned instead of them all it did
declare a wonderfull faith and loue towards God as we may easily see considering all the whole circumstances of the storie God hath called him out of his natiue country and from his fathers house into a strange land hee had promised him a sonne by his wife Sara of whome the blessed seed should come he performed this promise in his old age euen when Sara was by nature past childbearing Gen. 21.12 he had no other child by her the promise was made in none but in him In Isaac shall thy seede be blessed Ech man shall now be driuen to confesse that here was a great triall when God doeth bid him take his onely sonne euen Isaac and goe three daies iourney to the place which he would shew him and to offer him vpon the altar a slaine sacrifice How great a griefe is it for a louing father to loose a sonne which hee loueth dearely especially when hee hath no more sonnes then how much griefe might this be not onely to see his sonne slaine but also to slay him with his owne handes and most of all that childe in whome the couenant of eternall life was made because Christ should come of him who beeing dead all hope of saluation did die with him All this did not withhold but the faith of Abraham carried so great a loue in him and feare towardes God that hee neuer grudged at the matter nor neuer made delay but went indeed to haue slain his sonne hauing bound him vpon the wood and hauing taken in his hand the sacrificing knife to kill him Then the Angell of the Lord from heauen did forbid him Before the Lorde it was as if it had been done because Abraham did fully purpose to doe it then wee see plainly by this what the true faith is But if any man should obiect and say this example is not fit euerie man can not be like Abraham nor haue such a faith as hee had hee was a rare man few or none to be compared with him Saint Iames doth answer If ye thinke this example to be too high and that yee are not to be measured by it I will shewe you another as low what say yee to Rahab the harlot was not shee iustified by workes did not her faith declare it selfe by good workes Can ye take any exception against this example Will yee not be ashamed that your faith should not be like hers As the faith of Abrahā did vtter it selfe to the world so did hers whereby she shewed her selfe to be a right daughter of Abraham although shee were not of his posteritie according to the flesh but came of one of those cursed nations which God had commaunded the children of Israel to roote out and destroy yet I say shee was his daughter according as Saint Paul setteth it forth in the Epistle to the Romanes that hee should be the father not onely of them which are of the Circumcision but also of those that walke in the steps of the faith of our father Abraham like as all his children both of the Iewes and Gentiles must doe which will be blessed with their faithfull father Abraham Then wee haue here the example of the father of all the faithfull with the example of one of his daughters which had been a poore harlot what excuse remaineth or what can wee pretend shall wee not blush and be ashamed to say that we beleeue well and take our selues to be the children of Abraham and the children of God when we are no more like him then as the common saying is an apple is like an oister Christ our Sauiour doeth vse this reason against the Pharisies in the Gospell of Saint Iohn If yee were Abrahams children saith he ye would doe the workes of Abraham but now you go about to kill mee a man that hath tolde you the trueth which I haue heard of God this did not Abraham And a little after Ye are of your father the deuill and the lustes of your father yee will doe What would ye haue more plaine than this Euen the verie seed and posteritie of Abraham which tooke themselues to be the children of Abraham and the children of God yet Christ Iesus telleth them plainely they are the children of the deuill and why Because their workes were not like the workes of Abraham their beliefe was not like his but it was dead Shall wee not then as boldly say at this day nay rather doth not Christ speake as plainly as he did and telleth vngodly men to their face howsoeuer yee bragge of your faith it is but dead and howsoeuer yee boast and take your selues to be the children of God yet in verie deede vnlesse yee returne from your vngodly waies and shew forth the fruites of a true liuely faith yee are the children of the deuill trust not vnto your vaine hope and deade faith for it will but deceiue you Dearely beloued let vs not be so mad when God telleth vs this with his own mouth as to beleeue the contrarie and to perswade our selues wee shall doe well enough although we continue in our sinnes This is a most pestilent craft of Sathan and commeth from the roote of Infidelitie as yee may see in our great grandmother Eue God had told her and Adam that what day soeuer they should eate of the tree they should die the death the deuill told her yee shall not die she beleeued him but beleeued not God shee thought euen as the deuill tolde her shee should doe well enough or els shee would neuer haue eate thereof we haue sucked this poison from her breastes when God telleth vs if your faith bring not foorth good workes it is deade it can not helpe yee if yee continue in these wicked deedes yee are the children of the deuill yee must speedily repent for yee can not when yee would No no saith the deuill on the other side that is not true your faith is good enough goe on yee shall doe well God hath mercie in store yee may repent afterward Now the most doeth beleeue the deuill in this and giue no credit at all vnto God and neuer seeke to trie themselues whether they be in good case or not When the Apostle saith here that Abraham was iustified by workes and that Rahab was iustified by workes c. Wee must note that this word Iustified is taken diuers waies in the scriptures which is one cause as I noted before why Saint Paul and Saint Iames seeme to be contrary Saint Paul proouing that we are iustified by faith taketh it as contrarie to this worde condemned for being by our sinnes guiltie and to receiue the sentence of condemnation we are in Christ into whose mysticall body wee are incorporate thorough faith acquit and discharged which is called iustification this cannot be by the workes of the lawe because there is no perfection in the deedes of any but euen the most pure are vncleane and spotted Therefore as Saint Paul saith they are all
giue credit to our heauenly teacher who hath heere opened his holie mouth to instruct vs so plainely and before hand to warne vs of the great danger that we may stir vp ourselues and be quickened in our dull spirits with all humble submission and bowing downe our neckes to receiue the doctrine of our Lord to open our hearts in such sort that he may digge in them and thrust in his spade to the bottome for otherwise it cannot go wel with vs. If this were practised among vs wee should not haue so many old rusty Protestants which if a man talk with them from morning to night they are able to continue speech in reciting stories and places of Scripture and will vtter matter against the doctrine of the Pope but let a man vrge them with the doctrine of regeneration and stand vpon the necessitie of sincere repentance shewing them that they must be truly humbled vnder the burthē of their sinnes that they must mortifie and subdue their carnall lustes this is too hard a crust for their old teeth This matter doth marre all this doth rob them of their glorie and therefore they can not wilinglie abide to heare of it Let vs come now to the third kind of ground which receiueth the seed among the thornes here is depth enough of earth so that as the second sort of hearers seemed to goe far beyond the first so these seeme to goe far beyond them and to come nigher to eternall life for heere the worde doth grow hath root so deep that it springeth foorth so farre that Christ faith it groweth vp and the thornes growe vp with it the stalke doth shoot foorth the eare and lacketh but riping For this may bee prooued by Saint Luke who saith that they bee not Telesphorountes that is such as beare ripe and timely fruit for these professors doe manie good workes and seeme to bring foorth the fruites of the Gospel and that in such wise that men cannot alwayes discerne them but thinke their deeds to be notable but Christ Iesus doth shew that their workes before God who only cannot bee deceiued are as corne which lacketh riping which being ouershadowed with bushes withereth in the eare and commeth to naught this is a dangerous case if wee looke not to it That a man may heare the Gospell preached carie it away be moued thereby to doe many good workes and yet be damned Hee is a thousand folde mad therefore which doth not looke to himselfe in this point to trie what soundnesse there is in the fruites of his faith and how sincerely hee doth imbrace Gods worde As before I saide that some would obiect say this will destroy the faith so am I sure that heer it will be said much more because this seemeth to take away the surest tryall of faith if a man may not by and by say I haue good works therfore I haue the true and liuely faith I answere that whosoeuer hath any good worke in him the same hath the true faith which hath brought foorth that good worke because it is impossible without faith to do any good thing or to haue any good motion or intent but withall I say that it is one thing to seem good before men and another thing for to be good indeed before God In outward appearance there is little differēce between the good deeds of thē which feare god sincerely the vntimely fruite of worldlings but God whose eie doth not look vpon the outward shew but the inward affection seeth which proceedeth of faith and which doth proceed of vaine glorie or some other sinister respect and putteth as great differēce between thē as he did between the sacrifices of Caine and Abel Wee must take heed then that the fruits of our faith be ripe timely otherwise they be good but in shew We must come then to see first what these thornes are in S. Matt. they are called the cares of this world the deceitfulnes of riches in S. Luk. the cares of riches pleasures of this life And in very deed these thornes do growe togither For were it not for the pleasures of this life there would bee no cares of riches hee which doth seek greedily for welth it is either because he would be able to haue wherwithal to fill the lustes of the flesh and to pamper his body delicately or els to setforth himself in pride to climb ambitiously vnto honour For so long as a man doth take pleasure in any of these so long he is couetous raketh together so much that as the common saiing is he raketh vp the diuel all What must we do then Our hearts are as a ground that is rank bringeth forth many weedes we are set a work as God speaks by his prophet Ieremy chap 4.4 Plow vp your fallow sow not among the thorns we must put al diligēce care that our hearts may be rid of such noisom weeds as wil choke the word of God make that it shall not bring foorth fruit in vs. So long as we suffer any of these in vs either to loue dainty delicate feeding of our flesh to fil our selues with the lusts therof or to be gallant in the eies of mē hautily to lift vp our selues in our vain glorious minds for the maintenāce of these delightes bend our care to the world so long shall we be vnprofitable schollers in the school of christ Alas poor men which wold fain come to God yet are glued to the worlde they offer one hand to Christ the other to the diuel they can talk of the spirit and yet are led by the flesh the gospel is in their mouth and couetousnesse lodgeth in their hearts their works glister are green before men are withered before God they seem to be faithful are faithlesse to be heires of glory yet are the childrē of cōfusion there are gret plēty of these hearers specially in such places where there is welth honors how many fal away choked with the world and yet we are not afraid of ourselues to take heede that we stand fast A great mercy of God it is that we haue not only the doctrine laide before vs but also fearefull examples so that we may buy our wit with other mens cost For when wee see the world with delightes and pleasures with couetousnesse and ambition to carrie away those which professe the Gospell is not our owne matter in hand are not we made of the same mettall they are doth not the world assault vs as it doth them Yes and we shall be ouercome also if the Lord haue not mercie vpon vs. The hardnes of this worke ought not to discourage or make vs slack but hearing what Christ saith whome wee ought to beleeue the more harde the more we are to stirre vp our selues vnles we make small reckoning of the saluation of our soules Hee that shall yeeld
man haue more then God And if we misse of it we haue lost all seeing without it nothing can defende vs from the assaultes of the Diuell But when we are willed to resist the Diuel stedfast in the faith is it so that wee haue faith in our owne power or when wee will Can wee of our selues be stedfast in faith Or is it a matter so easie to obtaine a strong faith Saint Peter hath no such meaning For goodly thinges are hard to be attained vnto and faith is the most precious and excellent of all other most hard to be come by It is not in mans will or power to beleeue and to beleeue stedfastlie at his pleasure But Saint Peters meaning is to mooue all men to feeke it where it is to be found and by such meanes as be ordayned for to come vnto it by For there is no man almost but will acknowledge that a strong faith is a most rich iewell but when it commeth to the matter they depriue themselues for the most part either deeming that they haue it or can haue it in their owne power resting in a vaine shadowe not knowing at all the nature of the true liuely and powerfull faith or if they doe acknowledge it to be the gift of God yet they neuer seeke it by those meanes which he hath ordained to worke it in men and to nourish it vp in them When wee are therefore willed to resist the Diuell stedfast in the faith it is as much as to saye giue all diligence and vse all the wayes and meanes that may be to increase and strengthen your faith that you may ouercome the Diuell If you be diligent that way happie are you and if you take not that course then are you vtterly vndone for what way can you then escape the power and tyranny of the roaring Lyon But it will be said S. Peter doth not heere shewe how men shall come to this stedfast faith No for his whole doctrine tendeth to that point in al this Epistle and therefore hee needed not to put them in mind particularlie yet it shall not be amisse for me to note somewhat He that will attaine to the true liuelie and iustifying faith which armeth a man with the power of God must first of all know for certainty that he hath not so much as anie spark thereof of himselfe we are all of vs by nature shut vp vnder vnbeleefe and in miserable blindnesse which while many doe not know they rest and content themselues in a certaine dead image of faith and are vtterlie seduced for that faith hath no power He that knoweth this indeed beholding the depth of the calamities which hee is in will looke vp to God who is the giuer of faith Hee is desirous to know what the promises of God are which hee is to beleeue and what the way is in which hee must walke to performe the duties of a Christian life for the true faith worketh by charitie as Paule saith and cannot be without good workes He searcheth the Scriptures as Christ willeth Ioh. 5. hee doth with all diligence bende his eare to heare the holy Gospell of Iesus Christ preached feeling therein the power of God to worke faith He doth crie and cal vnto God day night for to teach him to lighten him to giue him vnderstanding to increase his faith He findeth the blessing of God in these meanes therefore applieth them But now on the contrary part hee that resteth in this God giueth faith and if it be his will I shall haue it and so despiseth all meanes not considering how God giueth faith is vtterlie awrie and out of the right way From hence it is that there be so manie commendations of the word of God and of the liuelie power that it hath to saue our soules From hence it is that wee are often called vpon to giue eare to the voice of God to hearken to his counsels Thus shall wee obtaine the holy faith And he that hath faith and feeleth the power of God in him if he will haue it increase is to consider the abundant kindnes of God who hath bestowed so great a gift vpon him he is from the bottom of his heart to giue all praise and thankes and honor vnto him for so great kindnesse and mercie shewed Moreouer he is to take heed that wil be stedfast in the faith to resist the diuel that he bee rich in good workes and that hee abstaine from committing those vices which nature doth lead vnto For in the time of triall in the hower of temptation or when Satan doth assault it will greatly shake the mind if a man when he doth looke for the arguments of a true faith and findeth that hee hath beene fruitlesse but if his conscience doe accuse him not only of a slacknesse in good workes but also of foule sinnes commited then will he crie out that all his former profession of the faith was but in shew or in hypocrisie This Apostle in the first chapter of his seconde Epistle teacheth that if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance with temperance patience and with patience godlinesse and with godlinesse brotherlie kindnes and with brotherlie kindnesse loue we shal make our calling and election sure we shall if we doe these thinges as he saith neuer fall 2. Pet 1. vers 5.6.10 We shall perceiue assuredly if these things be in vs that God hath called vs effectually and that hee hath chosen vs. And therein doth consist the stedfastnes of faith euen when we are sure that God hath chosen vs in his sonne vnto life eternall If this assurance of Gods loue and fauour towards vs were not to be attayned vnto how could he say Whom resist stedfast in the faith Can there be any stedfast faith without that I beseech yee let vs thinke well of these things let vs vse all care and diligence yea all the holy meanes that God hath appointed to increase our faith that being armed therby we may resist and ouercome our enemie the diuell But here it may be demaunded whether the diuell be to be resisted only by faith or some other things to be vsed I answere that Saint Peter doth set downe the only way by which we are to resist the diuell we haue nothing whereby to withstand him but faith and that is sufficient alone to withstand him whatsoeuer way hee seeketh to hurt vs. I suppose that the reason heerof is euident vnto all men The power of God alone is sufficient euery man will confesse to shielde vs from the Diuell and no power indeed but the power of God Faith onely armeth vs with that power of God and maketh it as it were ours He that standeth and liueth as the the Scripture speaketh by faith standeth and liueth not in himselfe but in the power of God If we thinke it lawfull to seeke help to resist him and to put him to
sanctification by which hee is led euen the spirit of adoption that beareth witnesse with his spirit that he is the child of God seeing he may be tempted and sundrie times be led awrie into some sinnes but it is vnpossible that he shuld fall from God And what is the reason by which he prooueth that hee cannot so fall Because saith he he is borne of God Consider where the force of this reason lieth Men are mortall their seede is corruptible and that which is borne of man is corruptible and mortall God is incorruptible and immortall and so the seede of God is called incorruptible seed and immortal whereupon it doth follow that the birth which is of God is incorruptible and immortall Where the life of God is it cannot bee be extinguished Thinke it not strange then that Saint Iohn saith he cannot sinne because he is borne of God Except they will denie the manifest and cleare testimonies of the word of God except they will affirme that the seed of God is corruptible and so decayeth and doth not abide in those that are begotten of God except they will also make the testimonie of the spirit of adoption deceiueable false finally except they will make the seale of God and the pledge which he giueth of none effect denying that men are to make their calling and election sure and so to haue strong consolation Let them renounce this Popish errour that the true and liuely faith and the sanctifying spirit may be in the reprobate and that the same liuelie faith quickening grace may be wholie put out for a time in the elect It may bee demanded that seeing the word of God is so euidēt that men are to resist the diuel stedfast in the faith as being fully assured that he which hath once attained the liuely faith can neuer be ouercome nor perish what shuld be the cause that some do hold that true faith the spirit of adoption may be had lost again What should cast them vpon such rocks or driue them into such absurdities Surely they be driuen into these while they do as they suppose eschue more dāgerous rocks greater absurdities They would haue it to be somwhat in mans own wil power to receiue faith the whole work of regeneratiō They wold haue it be in the power wil of man to retain the same faith sanctifying spirit to lose thē Why are they of that mind Is it because they enuy that god shuld haue the whole praise glory of mans saluatiō as man being not able to doe any thing the grace is wholy of God We cannot say so But it is another thing that driueth them hereunto that is this they take it that vnles it be in mans wil power to receiue and to retain faith it wil follow from an higher cause that is this namely that such as God hath chosen vnto life to those he giueth faith worketh in thē by his spirit the new birth Then the other sort if there be no power in mā cānot attain to the faith regeneratiō they be before ordained vnto eternal destruction Thē wil it follow that there is predestinatiō euē an eternal decree of God by which he hath chosen and ordained some to life euerlasting and appointed others to eternall destruction This doctrine they say chargeth God with iniustice with crueltie For what is more cruell then of purpose to create and make any of his workes or creatures to be condemned vnto eternall torments Where is then say they the infinit mercie iustice and goodnesse of God To charge the Lorde God with any crueltie or iniustice is most wicked blasphemous and abominable And therefore they hold this the most safe course for the defence of the iustice and mercy of God where the word of God speaketh of election to take it thus that GOD hath chosen vnto life eternall all those whome he did foresee would receiue the faith walke in obedience and continue to the end and so their faith good works and perseuerance which God foresaw is the cause that mooued the Lord to choose them On the other side that he hath not reprobate any but hee hath foreseene that they either woulde not receiue the faith at al or els after they haue receiued it of their owne wickednes fall from it vtterly and finally and so he hath before ordained them in his foreknowledge vnto damnation This they say standeth with reason the other they hold to be repugnant to reason What shall we say to this shall wee heere enter for to discourse at large by the scriptures touching election and reprobation I haue no such purpose But only so farre as agreeeth with our present matter namely to make it appeare that the stedfastnesse of our faith and the full assurance of our saluation dependeth vpon the knowledge of our election As namely if wee finde in vs the true and liuely faith which goeth with the spirit of sanctification wee may then rise vp to that high cause and be assured that the Lord hath in that his eternall and vnchangeable decree chosen vs in Christ to be his children so that wee cannot perish To come then to an answere to those men Is not this a strange thing that they will comprehend by reason how God could decree the choise or election of some of his creatures vnto life and the reprobation of others vnto eternall destruction for their sinnes and yet not vniust If wee alleage the sentence of the Apostle But who art thou O man that pleadest with God They aunswer that they doe not pleade with God but they stand for the defence of the iustice and mercie of God least that shuld be imputed vnto him which is vniust and cruell No Is not this to plead with God or against God when hee shall bee iust hee shall be good hee shall bee mercifull no further than thy reason can comprehend He must yeeld a reason vnto thy vnderstanding and capacitie with what right or equitie he could doe so or so or els thou wilt reiect it Is not this I say to plead against God Saint Paule after hee hath disputed of the reiecting of the Iewes and the calling in of the Gentiles breaketh foorth into this exclamation O the deepnesse of the riches both of the wisdom and knowledge of God how vnsearchable are his iudgments and his wayes past finding out Rom. 11. To this agreeth the Prophet in the Psalm saying Thy iudgments are as the great deep Let it be demanded what iudgementes of God are those which be vnsearchable or which bee as the great deep Are they not those iudgmēts which he executeth vpon his creatures and especially vpon his chief creatures Angels and men If these his iudgments be as the great deep euen vnsearcheable incōprehensible both vnto men and Angels then is it so in the highest matter namely that hee hath ordained by his eternall decree to bestow eternall life and
well therefore I thinke good not to disquiet them Heere is now woonderfull patience these are verie godly and charitable persons yea euen a treacherie towards God and men For is there anie of them which being slandered with some foule crime wherby they shuld receiue great iniurie or be spitefully rayled vpon if some of their neere friendes sit by and hold their tougues when they know they be iniuried that cannot by and by feele say this was colde friendship that they could not haue dealt so vnlouinglie towardes their friendes by whomsoeeuer they should haue heard them so abused they could not haue helde their tonges Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him There is plentie of this patience in all places but godlinesse cannot be suffered to come neere for hee is a breake peace and a verie vnpleasant fellowe hee is ouer rough and precise and ouer captious there was good neighbourhood and friendship before he came they could bee merie together and bee in vnitie without any iarre had it not beene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue where that is not there is nothing good O miserable dayes this is the good loue now among men that they cannot loue one another but they must hate God to haue peace and concord with men to be at oddes with God for mens sake to put vp the dishonoring of his name not to continue in patience vnles godlines be wanting The vngodlie world and leud nature that is in men taketh occasion to accuse godlie zeale vnder this pretence and to finde fault with the preaching of the word because say they it setteth men at strife But wee must learne in this place to ioyne godlines with our patience for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs although we pretend loue neuer so much The time will not suffer to handle the rest which remaineth in this Text. Let vs rememeber that which hath beene said and giue all diligence to pursue these excellent vertues that so wee may approoue our selues to be right Christians and look for the blessed hope promised in Iesu Christ THE THIRD SERMON 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue 8 For if these things be with you and abound they will make you that ye shall not bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ 9 For he that hath not these things is blind and seeth not a farre off and hath forgotten that he was purged from his old sinnes ANd with godlinesse brotherlie kindnesse c. We haue heard alreadie that with our faith must be ioyned vertue or godly deedes which it cannot bee without if it bee a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience and thereunto must be ioyned godlinesse There remaine yet two branches of these speciall vertues about which wee are to trauell the first of these is brotherlie loue or kindnesse which must be yoked with godlinesse as I said that this godlinesse hee speaketh of is referred to the first Table of the Lawe respecting God and his religion that we be sound and zealous in the same and not as those which are for all all times and all religions and therefore care not what bee said against religion being very bellie-gods and Atheistes so this is referred to the second table shewing what we owe vnto men This is verie fitlie and necessarily added for as there bee manie which regarding men onely how to please and not to grieue or offend them altogether forgetting their dutie towardes the Lord God and wholie shutting him out as though their chiefe care should be of men let passe godlinesse so there bee some that offende on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and fierie in that ouerlooke men forgetting the duties which they owe vnto them the holie Apostle meeteth with this mischiefe and telleth vs that we must so loue God that we also loue men ioyne saith he to your godlines brotherly kindnesse For vnlesse this bee ioyned and goe with our zeale of Gods worde it is no true godlines although we bee neuer so sound in iudgement and seem to be as hot as Moses or Elias yea euen to bee swallowed vp with burning zeale for it doth not proceed from Gods spirit who doth also work the loue towards men whersoeuer he goeth but it doeth proceed of some corrupt cause as of vaine glorie or selfe-loue and such like and deserueth not indeed to bee called godlie deuotion no more than the true faith can bee without vertue or deserueth to bee called ought saue a shadowe or image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towards men True it is that to be zealous in spirit is a singular and speciall gift of God they which be without it are but brutish and sencelesse creatures not knowing God nor how precious his glorie is yet this must bee looked vnto in euerie one of vs whether we beare a louing affection toward our brethren or no for if we loue God we must needs loue men which beare his image If we delight in the word of God this is one chief point of doctrin that is taught in it that we be louing kind vnto men Therfore as S. Paul 1. Cor. 13. sheweth that verie excellent gifts doe not profit without loue so likewise in this place we be taught that if wee would seeme to bee godlie and haue not loue it is nothing woorth Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withall that hee must look downe vnto men rendring vnto them their due also this doing hee may bee bolde he is in the right way Vnto this brotherlie loue we be charged to ioyne loue It may bee heere demaunded againe what maner of speech this is which the Apostle doth vse for is not brotherlie kindnes or brotherly loue as the word doth signifie and loue all one Wee must bee farre from thinking Saint Peter to deale with so little heede as to will vs to ioine the very same thing to the same we must therefore seeke a difference betweene these two Wee may take this difference either that the first of these doth expresse what we owe towardes the godly who bee chieflie called the brethren and the latter what wee owe vnto all both good and bad or els the former doth signifie the inward affection of loue and the
whome it is written how they may as we vse to say make this thing dead sure for there is many a godly man which after long trauell and much care to please God is yet so matched with stubborn nature so deeply infected and poisoned with sinne that he is compelled although hee haue gained much and doeth feele the power of Gods spirit in him sometimes to be in doubt and to thinke his labour but lost because he can not get so great a victorie as hee would faine let not this man be dismaied but let him goe forward remembring what is here promised the more he wanteth the more let him striue and he shall plainly perceiue that God regardeth his care trauell considereth his sighes and grones and will performe all his desires let him remember that these men whome S. Peter wrote vnto had obtained the precious faith did know and were established in the present trueth and yet they were not so far but that they may be mooued to make their election sure to seeke a further entrance into the kingdome of Christ so to continue that which was but begun Wee ought the more to be mooued hereunto because the world is euer full of fearefull examples which if they were wel considered would make a mans haire to stand vpright when he shall see that for want of this doctrine or at the least the not practising of it there be many which seeme not only to haue had some good liking of the truth but also a great zeale euen to suffer somewhat for the same which are become as cold as ice scarse any point of godlines left in thē yea though they would beare men in hand that they haue like good schollers proceeded to the highest fourme yet when our great master shall pose them they shall not be allowed to sit in the lowest so dangerous a thing it is once to relent or slacken our care vntill we haue gotten this full assurance and made this rich entrance into the kingdome of Christ that wee feele our selues to be led by the spirit of God feele it not by the vaine conceit of our owne foolish braine nor by sensles securitie but by the working and fruits of the same spirit If this were well weighed men would not content themselues with so little or nothing they would not make so sleight account of teaching they would leaue off their slanderous reprochfull railings they would not like filthy swine wallow themselues still in the filthy mire of their sins they would not prattle so much of this that al are sinners therefore thinke all are alike shuffling togither one with another nay God will sunder them for hee hath taught here who be godly and faithfull such as hee taketh and accepteth for his children and who be vngodly Infidels children of the deuill and heires of hell For in very deed though all be sinners yet they greatly differ for some continue in their sinnes seducing deceiuing themselues with vaine hope of Gods mercie some do repent after the maner here prescribed them which standeth in this that they clense themselues more and more from all filthines of the flesh and grow in all vertues and graces vntill they be decked in their soules with heauenly ornaments and haue yeelded vp themselues to haue Christ raigne in them As for the common repentance to cry onely with words for mercie in some light measure to be greeued to feare the iudgements of God and yet the soule within nothing changed nor the spirit renued nor Christ raigning in the heart it doth but deceiue al which trust to it Most true it is that what time soeuer a sinner doth repent he is forgiuē but this is as like to that repentance which is here by S. Peter described as wee say an apple is to an oister for if we looke well vnto them both we shall find thē to agree but in very few things those euen the least Let vs I say once againe fasten our steps in this way let vs goe forward and not so much as looke backe vntill such time as wee haue by our owne experience prooued that to be true which is taught by S. Peter For it is not enough to beleeue that this is true although that be somwhat vnles we trie it to be so by our selues Hee is now a starke foole which seeth this to be the only way to happines and for sloth will not walke in it as though the kingdome of heauen were not worth the trauelling for Wee may gather also in this place if wee be not senslesse how great enemies they be to the saluation of men which would vtterly debarre them of the word that is appointed to be the instrument by which God worketh all these good things in his seruants for without that as it may be easily gathered here we can do nothing It doeth also appeare that those are in a miserable case whose office and duty is not only to shew mē some part of Gods will but to bring them thus far as S. Peter doth require if they be not well furnished haue walked first this way themselues for how shal they bring other mē to that which themselues haue not nor know not It doeth appeare also that God hath shewed a sore iudgement against that people which haue such a guide as can not shew them this way which is the onely way to heauen for doubtles it is more then if he should thunder vpō them from heauen or fire their houses ouer their heads especially whē they are so blind that they see not the plague but thinke themselues in better case then those whom God ouer rules by his word But wo be to those blind guides which do not feed wretched is that people that want a shepheard For how shal they euer hear of these things We cā but pity their miserie and desire the Lord to send redresse in so lamentable and desperate a case which is thought to be nothing because in deed the most men knowe nothing for had they but knowen what God requireth in that man whome he will saue though they were not partakers of it themselues yet they would consent and agree to the doctrine and confesse that there is no way to attaine eternall life but by so sound teaching as may bring people to the things here required But I will here make an end O Lord graunt that this doctrine which thou hast taught vs in this thy holy worde may enter into vs and dwell in vs for euer that so we may be sure of thy fauour and of eternall life through Iesus Christ thy deare sonne our Lord and onely Sauiour Amen FINIS A godlie zealous and profitable Sermon vpon the second Chapter of Saint Iames. The Text. vers 14 15 c. 14 What auaileth it my brethren though a man saith he hath faith when he hath no workes can that faith saue him 15 For if a brother or sister bee
the manner of those men which called it saith when as in very deede it is none but onely a certaine resemblance and shadowe thereof Thus much for this enterance and state of his disputation now follow his reasons by which hee doth prooue that this kinde of faith cannot auaile or profit a man for hee doth prcoue it very strongly and pithelie The first of them is taken from a comparison or similitude which hee setteth downe thus If a brother or a sister bee naked and destitute of daily foode and one of you say vnto them Depart in peace warme your selues and sill your bellies notwithstanding ye giue them not those things which are needfull to the booie what helpeth it This is the summe of the matter There commeth vnto you a poore man or a poore woman which lacketh clothes and sustenance you giue them gentle and faire words God helpe ye God succour ye and send yee releefe but yee giue them nothing can this helpe the poore man or the poore woman Shall they not for all your louing words sterue for cold and dye for hunger if euery man should serue them so and giue them no other almes Why doe ye not see then that as this almes and liberalitie to the poore which is but in faire speeches is colde and doth not helpe so in like manner the faith which is but in words and outward profession of speech although it be with neuer so great bragges is dead and then further why doe ye not vnderstand that a thing which is weake and dead in it selfe can by no meanes haue power to giue life and to saue But obserue it a little better thus the comparison standeth if that liberalitie which is onely in words bee cold or dead and doth not profite the poore nor make him a liberall man which vseth it then it followeth also that that faith which is onely in speech is dead and therefore cannot saue or profite him which hath it if words onely could profite or cause it to be faith why should not words also profit the poore man or woman which is destitute If words onely can make a faithful man why shuld not words make a liberall man If for a man to say he hath faith be of that power to do the greatest things as namely to couple vs to Christ to raise the soule frō death to life to put the diuell to flight to ouercome the world should it not be able to do the lesser that is to say so far to preuaile with vs to haue such power in vs as to bring forth good works Deere brethrē know that if it be aliue do the former it must needs do this if it do not this latter thē surely it is dead and can doe nothing to saue vs. This is a most plaine and forcible reason to proue that the faith of a carnall and worldly Gospeller is but a dead shew of faith and therefore he is not iustified nor saued neither can be iustified nor saued thereby seeing it hath no life in it selfe to worke and to bring foorth fruites it cannot giue life vnto him for how should it bring that which it hath not To set it foorth more plainly thus the Apostle addeth but some man might say thou hast the faith and I haue workes shew mee thy faith by thy works and I will shew thee my faith by my workes He sheweth here how euerie simple man which is a true Christian may be able to deale against the greatest and most skilfull Doctor that is to prooue that hee hath no faith if he haue not good works for when he saith Some man will say it is as much as if he had sayd any man may say thou hast faith that is thou makest thy boast that thou hast faith shewe it by thy workes because faith is an holy thing wrought by Gods spirite and a liuely and mightie thing therefore it cannot be without holy and good actions For as a man is knowne to bee dead when he doth not breathe cannot stirre see heare and such like and contrariwise when hee doth any of these he is knowne to bee aliue euen so is it with faith if it can or do bring foorth no good works then is it dead on the contrary part the actions and stirring thereof doe shew it to be aliue This is a strong place against all those which doe not onely vaunt themselues of a vaine and dead beleefe but also would leaue no mark to know who are of God and who are of the diuell Let a man take them tardie in any foule vice wherein they wallow and say vnto them ye are out of the way ye haue not the true beleefe in God ye are couetous ye are a worldling ye are a drunkard and an adulterer or such like their answere is readie Who made you able to iudge can you tell how I beleeue will you take vpon you to see what is in my heart whatsoeuer you say I haue as good a beleefe as your selfe Marke well now I pray ye for here ye may learne how to answere such sellowes say thus vnto them Faith indeed of it selfe is a secret thing in the heart but yet because it can no more be without good deedes then fire can be without heat the Lord doth bid vs by his Apostle to say vnto you shewe mee your faith by your workes and when your tongue is foule and your deedes are wicked most certain it is that the heart is vncleane there is no right faith for that doth purge the heart as S. Peter saith Act. 15. Looke but vpon mens words and outward brags of their beleefe and ye would thinke there were such plentie of faith that there could be almost no more euery man doth so strongly beleeue in Christ But come to this touchstone and triall which is here giuen vs shew thy faith by thy workes and it shall by and by carrie vs so farre on the other side when wee see such flouds of all horrible and beastly sinnes that it will cause vs to thinke vpon this saying When the sonne of man commeth shall he finde faith vpon the earth For if this be true as it is most true because God himselfe hath set it downe that the faith which is without good workes is dead and those are Infidels which like bruit beasts care not but for the things of this world and make no conscience of committing all kinde of euill workes Doe ye suppose that if the sonne of man should now come that he should finde any great store of faith Alas alas how many are the sinfull deedes of the most men which shew that they haue no faith How few are the good workes and how weake euen in the small remnant of the godlie which doth declare how poore and slender their faith is But wee must yet proceede further in this matter and as it were strike it a little deeper As men are wilie to deceiue themselues so they will here
yet finde a hole to creepe out at although they bee neuer so wicked for thus they will say It is true Gods worde saith that faith is shewed foorth by good workes well I thanke GOD though I haue many vices in mee and am full of infirmities yet I am not altogether without good workes I am not so gracelesse but at some times I remember GOD by prayer I doe according to my abilitie giue to the poore I am readie to pleasure my friend doe not these things sufficiently shewe that I haue faith Dearely beloued take heede for here you may soone bee deceiued it is not the meaning of the Apostle when hee saith shew me thy faith by thy workes that a fewe scattered scrappes of good deedes among great heapes of sinfull workes and as it were a fewe grains of corne in a great heap of chaffe shuld be a true witnesse of the same For it must be shewed both in forsaking and renouncing all euill waies and also in following after all goodnesse for it is without all controuersie that those which seeme to bee good workes before men are not so before GOD in the man which is giuen ouer to commit sinne can that which is good come out of the same heart in which vngodlinesse raigneth Either make the tree good saith Christ and the fruite good or els make the tree euill and the fruit euill A good tree cannot bring foorth euill fruite Matt. 12.13 Luk. 6.43 neither can an euill tree bring foorth good fruite Can the same tree bring forth both good fruit euill fruite Doth a fountaine at the same place saith S. Iames send foorth both sweete and bitter water Iames 3.11 1. Iohn 3.7 Be not deceiued saith Saint Iohn he that worketh righteousnesse is righteous he that committeth sinne is of the diuell Some man will say doth not the most godly man that liueth commit sinne and doeth not the good and the bad come together from him The godly are loden with the corruptions of the flesh but yet they doe not commit sinne that is to say they are not giuen ouer as vngodly men are to the obedience of sinne they are spotted with imperfections but they doe not take pleasure therein as the wicked doe although they feele a lumpishnesse in them vnto good workes yet their whole race is applied vnto good workes they would very faine obey their God on both sides that is to say in forsaking all that is euill and doing all that which he commandeth them Contrariwise the fleshly Infidell doeth with all his heart giue vp himselfe in the whole race of his life to that which is filthie if hee doe any thing which is good it is but in shew being not done sincerely nor comming from a good roote but of selfe-loue vaine glorie or such like hee doth not any thing for the Lords sake but for his owne For loue him and ye shall finde him readie to doe you good cease that and his goodnesse doth dye Praise him hee will praise you againe discommend him although hee deserue it neuer so much ye shall not come in his bookes be ye neuer so good Forget not this then I pray yee good brethren when God hath set down so plain a rule to trie our selues by whether we be faithfull or Infidels If wee finde our selues full of good workes and our heart doth beare vs witnesse that we doe them euen for loue towards God well are we this doth declare our faith But if our euil deeds abound and our heart bee vncleane it is time to looke about vs wee are in a most miserable case I wish of GOD that wee might often thinke vpon this and be careful to shew our faith to the world by our good and pure life Be not afraid to applie this to our selues and also to deale against the vngodly with it For in this dissolute age wherein iniquitie hath almost gotten the vpper hand it is most necessarie that we vse this instrument which God hath put in our hands Thou saist thou beleeuest shew thy faith by thy workes Now followeth another reason Thou beleeuest there is one God thou doest well the diuels also beleeue and tremble Way this argument well ye shall plainly perceiue that it doth nothing at all helpe a man to say he hath faith when he hath no good deedes if this kinde of faith could saue him then should the diuels be saued also because they haue the same beleefe but because it is most certaine that the diuels shall not thereby bee saued therefore it is also as manifest that those men who haue no other beleefe but that which they haue cannot bee saued Let vs see then how farre the faith of Diuels doth goe Thou beleeuest saith he that there is one God or that God is one and so thou thinkest this a great matter not to beleeue as the vaine Gentiles which did thinke there were diuers gods and indeede for so farre thou doest well but yet marke what a great matter thou hast attained the Diuels doe beleeue the same and yet haue thereby no benefite or reconciliation with GOD for they tremble when they remember the terrible iudgement seate and the euerlasting fire which is prepared for them This faith of the diuels is not to be restrained to some one poynt but stretcheth vnto the whole doctrine of Faith They doe stedfastly beleeue and know that Iesus Christ dyed for the sinnes of the world this is a sure reason that they know the doctrine of GOD when they seeke to deface and ouerthrow it by contrary errors When a man therefore is of a sound iudgement in the Scriptures for matters of faith and is able to confirme euerie poynt and to ouerthrow the contrarie errours though many will say hee is a sound man and hee taketh himselfe to bee as great a Gospeller as any other yet if hee haue no workes if his faith bee not a liuely regenerating saith hee may esteeme of himselfe what he will but the Lord telleth vs that hee is no more forwarde then the diuels they are as founde in the knowledge of trueth as he And if this common and generall faith would serue they should bee saued as well as hee But it may bee here obiected that there is great difference betweene the faith of Diuels and the faith of those men which beleeue and yet haue no fruites of godlinesse in them The Diuels indeede doe beleeue all matters of faith to bee true but they doe not nor can not beleeue that they pertaine any thing at all to them they haue no hope of mercie but men although they bee very sinfull yet they are in hope that they shall bee saued Heere is a great difference therfore the faith of such men goeth far beyond the faith of Diuels The Lord giue vs eyes to see and hearts to vnderstand for I will shew that the difference is That the faith of the Diuels is more perfect For what is the
departed Doeth not this improoue the faith of those which for the religion of GOD are so farre off from hazarding their liues and goods that they dare not be seene when neuer so little danger doth arise wherein are those like vnto Rahab which will turne with euery winde and a man can not tell what religion they be of they will be sure to row with the tide and neuer to striue against the streame doe such now iustifie them selues like Rahab haue they such a faith as shee had No dearely beloued they are as yet verie infidels and loue them selues and the worlde more then they loue GOD and his truth this thing then is most euident that the true beleefe doth make all those that haue it ready and willing to lose their liues and their goods for the Gospell this must not seeme to be a strange doctrine when as our Sauiour telleth vs in sundry places that hee that doth not forsake all and take vp his crosse and follow him can not be his disciple Well wee must therefore be so hote and zealous in the profession of true religion that it cause vs to forget our owne state and commoditie we must haue so burning a loue to Gods trueth that nothing may be able to quench the same Wee must not stagger and varie because wee shall endure trouble Let vs conclude this point wherein it is proued that they erre and are deceiued which do not make account of keeping religion pure of louing it before all other things and so of giuing to God his due honour Remember that from hence ye are to fetch the first part of the true description of a godly man and the triall of the iustifying faith which is but one and therefore worketh alike in all which are partakers of it though not in the like measure and withall marke how farre the holy ghost doth differ in setting forth a righteous man from the common manner of worldlings whereas he taketh it to be the chiefe worke which respecteth God himselfe his truth they passe ouer that and count it no matter though a man be an idolater or superstitious or a swearer which doeth not reuerence the name of God so that hee be a friendly man to his friend and such like how great an enemie he be to the worde of God it skilleth not these are bruit beasts without vnderstanding verie Atheistes which will say plainly they can see no difference betweene the papists and the professours of the gospell both because they are not able to iudge of doctrine and also that they look but vnto men Now let vs come to the second thing wherein they erre and which this text doth confute sharply they suppose as I told ye that men are to haue no further regard but to this not to hurt passing by all those duties wherein they are to doe good vnto their brethren not duly considering how the lawe of God doth not only bind vs to abstaine from hurting our neighbour but also doth most straigtly tie vs to doe all good deeds vnto them so that he is guilty before God not only which committeth that which the lawe forbiddeth but also which leaueth the thing vndone which the law inioyneth Now then because the true faith bringeth vs to haue care to obey God wholly Saint lames requireth that a man should shewe his faith not onely by leauing that which is euill but also by the perfourmance of that which is good for thus he saith Shew me thy faith by thy deeds and that faith which is without workes is dead Here by the way obserue by comparison how farre off are those from grace which swarme full of vncleane vices and their whole race is nothing but a continuall sinning whereas this is euidently here prooued that such men as carrie a great shewe of vprightnes in refraining from sundrie vices are still without testimonie of true beleefe because their holy deeds doe not appeare for when as the holy scriptures doe testifie that the heart is purified by faith that those are borne againe in the new and spirituall birth that they are new creatures and haue a new heart and a right spirit created and renued in them it must needs be that they are prepared vnto euery good worke they haue not only put off the olde man with his corrupt lustes but haue also put on the new man which is created in righteousnes true holines as they haue walked in darkenes so now they walke in the light There is one step yet further in this matter I trust that as yee will confesse this That if those doe not beleeue well which haue no good workes to shewe although they bee in some things vpright and much more the foule filthy liuers which dishonour God and his truth so ye will also be brought to see that those miserable men are yet further off which barke against this holy doctrine and can not abide that a man should say to the wicked and vngodly thou art in the way to hell thou shalt die the death if thou returne not from these euils They may thunder and raile against men and say they vtter damnation but let them looke if they can quench the light which the holy ghost hath giuen in this text Let vs returne to the former matter againe Wee must not only abstaine frō euil but also do good there be many likewise deceiued in their doing good restraining it to the baser and lesser part they looke but vnto the bodies of their brethren and suppose they are to haue no further regard but of them to relieue and ease the miseries of the flesh let the soule be neuer so blind neuer so sick in neuer so great danger of eternall destruction they haue no pitie of that which doeth bewray that they see no further then this life they haue no true loue nor pitie in them for then would they loue the soules of men which are so precious they would pitie the wofull miserie that they be in For how absurd a thing is this that one should be carefull to case the calamitie which lasteth but for a day and not respect that which is eternall I must therfore here againe admonish ye that such as will haue proofe of their faith by good workes must exercise the same as well to the soules as to the bodies of men and because therin doth stand the greatest loue of all other they are therein to shew themselues most earnest There is no more excellent note of faith and of the true feare and loue of God then when a man is grieued and mourneth to see men out of the way to life running headlong in their sinnes vnto destruction and when as he doth in loue and pitie admonish them and seeke by instruction to draw them out of the snares of the deuill On the contrary side hee can neuer say he hath any droppe of grace which delighteth and sporteth himselfe at the lewde and wanton behauiour
of other men Iudge deare brethren these Cockbraines which can not be merrie but at the sinfull and prophane speeches of vaine men doe they shew the fruites of faith Those abominable beasts which delight to make men dronk to the intent they may laugh are they of GOD or of the diuell We must diligently exercise the contrarie labouring to draw one another to God and to conuert their soules which goe astray which is the speciall and chiefe good work that we can doe vnto men To feed the hungrie to clothe the naked to visit the sicke and those which are in bonds to open as it were the bowels of mercie and compassion to all that are in miserie are very excellent and glorious fruites of faith and haue great promises of reward in the holie Scriptures yet are they not comparable to these when the soule is sicke in prison and in the chaines of Satan to visit and releeue it When it is pining away for want of heauenly foode to minister vnto it when it is full of grieuous sores and deadly wounds to giue holesome medicines and salues vnto it to mourne with the bowels of pitie and compassion for it From hence it ariseth that all true faithfull hearts doe sobbe and groane with sorrow when they see men left without instruction and when they behold the desolations and ruines of the Church it doth pinch them euen at the heart it causeth bitter teares to flow out of their eyes when they behold any famine death of the food of life and when they see them runne from sea to sea from the one end of the land to the other to seeke for it When they see the young man and the beautifull virgin perish for thirst he that shall deny this or stand in doubt thereof neuer knew as yet what the vse and benefite of the worde is nor yet what that loue in the spirit is which the Lord commendeth vnto vs. I might here stand long in particulars to shew the crueltie of those parents which suffer their children to be without the knowledge of God and to perish in their sinnes For one of the chiefe fruits of their faith doth stand in this which the Apostle commaundeth Ephe. 6.4 Fathers prouoke not your children to wrath but bring them vp in the nurture and instruction of the Lord. For those which haue the riches and wealth of the world the holie Ghost faith 1. Ioh. 3.17 He that hath this worlds good and seeth his brother stand in neede and shutteth vp his compassion from him how dwelleth the loue of God in him If this bee true that the rich men of the world doe not loue GOD when they will not part with their riches to relieue that miserable carcase of their brethren then doubtlesse it is a more strong argument against them when as so many soules perish for want of good and pure instruction which by their wealth they might procure if they did not make more account of their riches then of the saluation of men Gods word pronounceth them blessed which imploy their goods to feede the poore then how much more blessed a thing is it when they are imployed to the ministring of spirituall foode which neuer perisheth But let vs come to those which haue the charge of soules what is the principall good worke which they are to shewe their faith by and wherein they are to declare their loue towards Christ and his Church Iohn 21.15 Simon Ioanna louest thou me Feede my sheepe feede my Lambes feede my sheepe When as therefore the hireling the idle drone and the idoll shepheard haue the flocke of the sheepe and lambes of Christ and doe not feede them or at the least doe so feede them that they are neuer the better where is the faith which they boast of is it any other then the dead faith and the faith of Diuels Whosoeuer therefore will haue the testimonie of his faith in this calling hee must execute the office as the Scripture bindeth him Is it possible that he can giue credit to the word of God and bee of a right beleefe and not regarde this The rest of his good deedes whereby some man will say he doth shew his faith are no good deedes for if hee did them of loue towards God and his brethren would hee not then doe that wherein his loue to both should most of all shew it selfe Can he loue God and hate God Can he loue men and hate men Or can hee loue God and not regarde to doe his will Or can hee loue men and not care for the saluation of their soules O my brethren who cannot say to such a man Shew me thy faith by thy workes Who will bee so blind as to thinke such are in good case I will now draw towards an ende onely by this place exhorting euery man while GOD giueth him time and abilitie to giue himselfe to the exercise of good workes and the seruice of God And deare brethren what should make vs so slack considering how short our time is and how great reasons there are to perswade vs as first to begin with that which is taught in this place Is it not a marueilous blessing to haue the witnesse of our faith Is it not a miserable curse to be without the true peace of conscience and to abide still in doubt Doeth not God promise vs also although wee can deserue nothing but when we haue done all that we can wee are still vnprofitable seruants that all our good workes shall be rewarded Mat. 10.42 Luk. 12.33 euen to a cup of colde water which is giuen for his sake Make ye bagges which neuer waxe olde or treasure which neuer faileth in heauen c. Shall not the promise of rewarde mooue vs Goe further how deare and precious ought the name of our God to bee vnto vs how much ought it to delight vs to heare it magnified how much ought wee to abhorre to see it stained and dishonoured Is not his name honoured when those which call vpon him are fruitfull in good workes Iohn 15.8 Herein saith Christ is my Father glorified that ye goe and bring foorth much fruit Also he saith Let your light so shine before men that they may see your good workes Matt. 5.16 and glorifie your father which is in heauen Is not Gods name dishonoured by the euil conuersation of those which professe his word Saith not Saint Paul Rom. 2.24 The name of God is euill spoken of through you among the heathen Ought not the Gospell to be deare vnto vs Is it not in the mouth of the greatest number of worldlings when they see the euill deedes of professors Loe these are your Gospellers here is their holie doctrine these are they which hunt after Sermons ye may see what they are and what their teaching is they haue as fewe good workes as other men they are all in wordes O wretches shall not these things mooue vs
to let the world see our faith and loue towards God by our good works Likewise is there any greater loue which can bee shewed towards men then when they shall be mooued by our good deeds to glorifie God in the day of their visitation when our godly dealing shall cause them to confesse that it is an holie religion which wee professe and so giue eare and ioyne themselues vnto the same O happie man which by his holie life is a meane to draw others from their euill waies and to bring them to bee schollers in the same schoole that he is Contrariwise what a wofull and miserable wretch is that which slaundereth and dishonoureth the holie worde by his sinfull life which driueth other from it and so thrusteth them on headlong to destruction Ovncharitable man shal not the bloud of such in some sort be laide to thy charge when thou driuest them from the Lorde and his trueth as much as lyeth in thee and driuest them headlong to destruction I might proceede to many particulars but then I should be ouer tedious The Lord plant these things in our hearts and giue vs grace to continue in all goodnesse to our liues ende to his glorie and our eternall comfort Amen FINIS A Sermon on the third Chapter of Saint James The Text. vers 1 2 3 c. 1 Be not many masters my brethren knowing that wee shall receiue the greater condemnation 2 For in many things wee sinne all If any man sinne not in word he is a perfect man and able to bridle the whole bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Behold also the ships which though they bee so great and are driuen of fierce windes yet are they turned about with a very small rudder whither soeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things Behold how great a thing a little fire kindleth 6 And the tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and is it selfe set on fire of hell 7 For the whole nature of wilde beasts and of birds and of creeping things and of things of the sea is tamed and hath been tamed of the nature of man 8 But the tongue can no man tame it is an vnrulie euill full of deadlie poyson 9 Therewith blesse wee God euen the father and therewith curse we men which are made after the image of God 10 Out of one mouth proceedeth blessing and cursing my brethren these things ought not so to be 11 Doth a fountaine send forth at one place sweet water and bitter 12 Can the figge-tree my brethren bring foorth oliues either a vine figges so can no fountaine make both salt water and sweet THis portion of holie Scripture beloued in the Lord containeth in it two things The one of them is a precept against rigorous iudging of our brethren the other is for the ordering and guiding of the tongue in generall Men offend generally and commonly in them both and the offences therein committed bee not light but very heinous in the sight of God As touching the former how heinous it is it appeareth in this that he saith knowing that wee shall receiue the greater condemnation The hainousnesse of the offences committed in the other is manifest by the verie speeches of the Apostle by which he setteth foorth the poison of the tongue And in the first chapter of this Epistle vers 26. he saith If anie man among you seeme to bee religious and bridleth not his tongue but deceiueth his owne heart that mans religion is vaine Heerby then it is euident that the matters be of great importance and such as it standeth vs neerly vpon to be well instructed in and therfore I pray you let vs hearken attentiuely to the voice of our God and make conscience to obey the same for that is requisite also vnlesse we will deceiue our selues as hee speaketh in the first chapter touching such as be hearers of the word onlie and not doers And doubtlesse hee that shall looke vpon the profession of the Gospel which is at this day among men and withall consider how common the vices of the tongue be and what the Lord here pronounceth against them it will euen abash and astonish him for he shall be euen forced to thinke that there is scarce any true religion to be found among men seeing there be so few which are not rigorous Iudges and scarce any that doe bridle their tongue But let vs come to the words of the Text. Bee not many masters my brethren knowing we shall receiue the greater condemnation for in many thinges wee sinne all Heere bee three braunches in this the first is the precept Be not manie masters my brethren The second is a threatening of terrible vengeance if we do not eschewe that vice which is in these words Knowing that wee shall receiue the greater condemnation The third rendreth a reason both whie men should not be rigorous and seucre in iudging their brethren and also that if they be their iudgment shall bee the heauier before God in these wordes For in many thinges we sin all Now to the first branch which is the precept Be not many masters Saint lames speaketh somwhat darklie in this because Master or masters is a word of office in the Scriptures Christ is called so and rightlie for he is the great master Ye call me saith he to his Apostles Ioh 13. vers 13. Ho didaskalos master and Lord and ye say right I am so And Saint Paule saith that Christ hath some Apostles some prophets some Euangelists some pastors and Didaskalous that is Doctors teachers or as we translate it heer in Saint Iames Masters The word doth cause some to take it that he meaneth heere the publike office of teachers and especiallie because he saith be not many masters for in that he saith be not many it seemeth that he alloweth the Mastership which hee heere speaketh of in some few otherwise whie doth he not say if he speake of a thing which is simplie a vice in it selfe My brethren let no man be a master And so they take it that he reprooueth that great vice when men are so ready to thrust themselues into the Ministerie which they should not doe so rashlie being indeed vnfit This carieth a colour in it to lead vs to take the precept of the Apostle heere as that hee willeth vs that manie should not enter into the publike office of Doctors seeing God giueth gifts but to a few to be able to discharge it well But indeede hee doth not heere deale with that publike mastership but with a vice wherein each man taketh vpon him to be a seuere censurer a iudge and a condemner of others for in this men take vpon them to be masters If
owne businesse and to worke with your owne handes c. 1. Thess 4.11 as God hath distributed vnto euerie man and as the Lord hath called euerie one saith the Apostle so let him walke and so ordaine I in all Churches 1. Cor. 7.17 God hath ordained the seuerall places and callings he hath giuen gifts of abilitie to men to perfourme the things he requireth in the same he hath also set the bounds limits within which euerie one is to keepe himselfe and to walke orderly medling with that which appertaineth vnto him This is an holy thing comely a preseruer of vnitie but it is much broken and great euill ensueth thereof for there be many priuat persons which would seeme verie religious and to seeke the holy vnity aboue others which leaue the duties of their places and callings and busie themselues wholly with those matters which doe not belong vnto them For as if the matters of their trades and sciences were too base or as if the care of their familie were a thing ouer vile they set these aside and neglect them and take vpon them greater and higher businesse For beholding any thing amisse in the Church as if God had set them to be ouerseers of the gouernours and teachers contrarie vnto this rule of Saint Paul They labour not with their hands nor meddle quietly with their owne businesse but they bende all the powers of their minde to dispute and reason about gouernment and the duties of gouernours and teachers wandring about and seeking to perswade and draw others to their minde They thinke thus to doe God high seruice But who hath giuen them power to dispense with this rule that yee studie to be quiet and to meddle with your owne businesse and to labour with your handes Hath God called them and set them a worke about greater things and freed them from these Is it not the ordinance and will of our God that men shall instruct guide their families in his waies Is there not labour and paines and care to be taken that the children and seruants may learne the holy doctrine and walke in it But there are many which deepely meddle in publique matters and if they haue two or three children and as many seruants they are left ignorant no paines taken about them they may walke awrie many waies the care thereof is little Also a mans owne matters which Saint Paul willeth to meddle with are in prouiding earthly things necessarie for his family so that Saint Paul saith If there be any that prouideth not for his owne namely for them of his family hee denieth the faith and is worse then an infidell 1. Timoth. 5.8 and so in other duties Shall we thinke the trueth is obeyed or that God is pleased by such waies when the rulers and guides of Gods people doe amisse a man is to sorrow at it he is to looke to his way that hee keepe vpright before God but when in reprehending that which others fault in he neglecteth his owne calling how shall hee eschue this sentence Thou art therfore inexcusable O man whosoeuer thou art that iudgest another for in that thou iudgest another thou condemnest thy selfe for thou doest the same things that thou iudgest Rom. 2. v. 1. Thou leauest vndone thy duty in guiding that smal charge committed vnto thee And let vs make the comparison Is hee not more worthie blame that findeth fault with the greater and doeth it not in the lesser when the greater is more difficult to be perfourmed It is harder to gouerne a whole kingdome a citie or a flocke then a little familie and more faultes will appeare How vnreasonable a thing then is it that a man which guideth not his little family in any such order as god requireth should let goe the sight of his owne defects and whollie giue himselfe in speech to depraue the publike guides Lament and sorrow for euill consent not thereunto in any wise follow the waies of the Lord obey the rules of the word and therfore let al men regard this keep their place standing which God hath set them in and so walke as that they may answer before the high iudge and giue account how they haue discharged their dutie To come now to the gouernors and guides of the Lordes people and first to the pastours and shepheards which haue the power and authoritie ecclesiasticall These are principall and aboue all other and after a speciall sort to procure and to preserue this blessed vnitie as the end for which they are giuen of Christ doth shew He hath saith S. Paul giuē some to be Apostles some Prophets some Euangelists some Pastors and teachers and then he sheweth to what end saying for the repairing of Saints for the work of the ministerie for the edification of the bodie of Christ till wee all meete together in the vnitie of faith and that acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ c. Ephe. 4. vers 11.12.13 This is their whole worke and labour appointed them euen to build vp Christs bodie the temple of God by framing and coupling together the liuing stones vnto that vnitie of brethren which is commended in this Psalme Then let vs see the rules prescribed in Gods word which they must obserue to performe this holy worke The Elders saith S. Peter that are among you I beseech which am also an Elder and a witnesse of the sufferings of Christ also a partaker of the glorie that shall be reuealed feede the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthie lucre but of a readie mind not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke 1. Pet 5. vers 1.2 First the sheepe of Christ are to haue food their life dependeth thereupon It is required therefore in all shepheards that will answer their calling before God to haue the same affection in thē which Christ had who when hee saw the multitude he had compassion on them because they were as sheepe without a shepheard Mat. 9.36 Pitie and compassion vpon the straying sheepe must moue them to seed yea loue must constraine For Christ saith to Peter Simon Ioanna louest thou me more then these feed my sheepe louest thou me feede my lambes louest thou me feed my sheepe as if he should say of all loue do this for me Here I am to mooue those which bee in authoritie in the Church if it may any way come to their eares I do humbly beseech thē for the Lord Iesus Christs sake to haue compassion vpon the flocke that the sheepe may haue their appoynted foode euen the bread of life plentifully broken vnto them that they may be led into the greene pastures vnto the fountaines and streames of the liuing waters cry also vnto the Lord of the haruest that hee will powre downe