A Godly, zealous, and profitable Sermon upon the second Chapter of Saint james.  
Preached at London, by Master George Gifford, and published at the request of sundry godly and well disposed persons.  
¶ Imprinted at London for Toby Cook, dwelling at the Tiger's head in Paul's Churchyard. 1582.   

¶ The second Chapter of Saint james, verse. 14. 15. 16. 17. 18. 19 20. 21. 22. 23 24. 25. 26.  
14 What availeth it, my brethren, though a man saith he hath faith, when he hath no works? can that saith save him.  
15 For if a brother or a sister be naked and destitute of daily food.  
16 And one of you say unto them, Depart in peace, warm yourselves, & fill your bellies: notwithstanding ye give them not those things which are needful to the body, what helpeth it?  
17 Even so the faith, if it have no works, is dead in itself.  
18 But some man might say, Thou hast the faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works.  
19 Thou believest that there is one God: thou dost well: the devils also believe it, and tremble.  
20 But wilt thou understand, O thou vain man, that the faith which is without works, is dead?  
21 Was not Abraham our Father justified through works, when he offered Isaac his son upon the Altar?  
22 Seest thou not that the faith wrought with his works? and through the works was the faith made perfect.  
23 And the Scripture was fulfilled which saith, Abraham believed God, & it was imputed unto him for righteousness: & he was called the friend of God.  
24 Ye see then how that of works a man is justified, & not of faith only.  
25 Likewise also was not Rahab the harlot justified through works, when she had received the messengers, and sent them out another way?  
26 For as the body without the spirit is dead, even so the faith without works is dead.   

The second Chapter of Saint james, verse. 14. 15. 16. 17. 18. 19 20. 21. 22. 23. 24. 25. 26.  
I Have chosen this portion of Scripture to interpret, because there is very great use and commodity in the true & right understanding thereof: and the doctrine therein contained, is most necessary for all Christians to know. First, because it doth directly and fully overthrow and beat down all carnal profession of the Gospel, showing that the common and dead faith cannot save a man. Secondly, because it is the principal pillar which the Papists do lean unto, & the chief place of Scripture which they do pervert and abuse, to prove and establish justification by works, and the merits of men, & to overthrow the free justification we have in our Lord jesus Christ through faith. The hold which they take in this point, is upon the speeches and phrases which the Apostle doth use: as when he saith, Abraham our Father was justified through works. Also Rahab the harlot was justified through works. Likewise ye see the of works a man is justified and not of faith only? Herein the two Apostles of Christ, S. Paul & S. james do seem to be flat contrary the one to the other: for whereas S. Paul saith, Abraham was justified by faith alone and not by works. Saint james saith he was justified by works. Saint Paul saith and proveth by sundry and invincible reasons, that a man is justified by faith alone without the works of the law. Saint james saith ye see that a man is justified by works and not by faith only: This contrariety is but in appearance: for they both wrote by one spirit which is always like himself, and always agreeth with himself. The whole blame therefore is to light upon us that we are so dim sighted as not to see how these two servants of GOD do jump agree together without any jar at all. I think it needful for this cause before I come to handle the words of the Text as they lie in order, first to take away this show of discord: If any man will demand what cause there was which made them to appear in outward show so contrary the one to the other? I answer, that although there be no contrariety in the matter itself which they teach, yet the diversity of the scholars which they light upon, and the contrary affection of those whom they instructed, caused them to use a divers and contrary order of teaching.  
Saint Paul having to deal with such as would seek to be justified, partly by Faith in Christ, and partly by their own deeds, or the deeds of the Law, useth this order, first, showing that we were lost and condemned in ourselves, than next justified and saved through the merits of Christ: afterward that we are sanctified in him, and must show forth the fruits of our faith in a pure and holy life. S. james lighting upon another sort of men which confessed the free justification through faith in Christ, yet in this they were deceived, that they did not consider, how all those that are justified, are sanctified, how all those that are in Christ jesus are new creatures, that they are new borne, and walk not after the flesh, but after the spirit: that the true, lively, and justifying faith doth bring forth the fruits of righteousness in a holy conversation. Now because this cannot be removed or separated from the right and lively faith. Saint james goeth as it were backward and proveth, that where this latter, that is to say, the fruits of faith are wanting, there faith is wanting, and so his drift is to show that all ungodly and carnal professors of Christ have but a dead faith, which in no respect is able for to help or save them. A second cause why they seem so much to differ, is herein, that men do not mark well how they handle, not the self same matter, nor have not the same drift. For Saint Paul laboureth to prove, that the true faith doth join us to Christ, and thereby save us. Saint james here beateth upon this point, that the dead faith which is but a bare Image of the right Faith cannot profit a man, this shall appear in the words of the Text, and also a third cause is, that they do not take this word justified in the same sense, but diversely as it shall be proved afterward: Now will I come unto the Text. What availeth it my brethren though a man saith he hath Faith when he hath no works, can the Faith save him? This is his proposition, and the matter which he will dispute upon in the whole Text following, thus much it is in effect, that it doth not avail a man to say he hath Faith, nor it doth not profit him to boast and brag, and to make profession thereof, when he hath no good works: the reason is this, because it cannot save him: mark and observe this well, for here at the first entrance, the blindness of the Papists and their folly, doth manifestly bewray itself, when as they do not see nor understand, that it is not the purpose of the Apostle in this place to dispute upon this point, whether the true faith doth save & justify or not: but to show that such as have not good works, have not the true faith in them, and therefore whatsoever they profess, they cannot be saved, for he doth not propound his matter thus, what availeth it though a man have Faith and have not works: but what availeth it though a man say, he hath faith & hath no works? Whereby it is very manifest that when Saint james doth attribute the name of faith unto this dead Image, he doth it not in proper, but in abusive speech, and after the manner of those men which called it faith, when as in very deed it is none, but only a certain resemblance and shadow thereof. Thus much for this entrance & state of his disputation, now follow his reasons by which he doth prove that this kind of Faith cannot avail or profit a man, for he doth prove it very strongly and pithely●. The first of them is taken from a comparison or similitude which he setteth down thus, If a brother or a sister be naked and destitute of daily food, and one of you say unto them, depart in peace, warm yourselves, and fill your bellies, notwithstanding ye give them not those things which are needful to the body, what helpeth it? This is the sum of the matter: There cometh unto you a poor man or a poor woman, which lacketh clothes and sustenance, you give them gentle and fair words, God help ye, God secure ye, and send ye relief: but ye give them nothing, can this help the poor man, or the poor woman? Shall they not for all your loving words starve for cold & die for hunger, if every man should serve them so, and give them no other alms: why do ye not see then, that as this alms & liberality to the poor which is but in fair speeches is cold & doth not help, so in like manner the Faith which is but in words and outward profession of speech, although it be which never so great brags, is dead, & then further why do ye not understand that a thing which is weak and dead in itself, can by no means have power to give life, and to save. But observe it a little better, thus the comparison standeth, if that liberality which is only in words be cold or dead, and doth not profit the poor, nor make him a liberal man which useth it: than it followeth also, that that Faith which is only in speech is dead, and therefore cannot save or profit him which hath it, if words only could profit or cause it to be faith, why should not words also profit the poor man or woman which is destitute? If words only can make a faithful man, why should not words make a liberal man? If for a man to say he hath faith, be of that power to do the greatest things, as namely to couple us to Christ, to raise the soul from death to life, to put the Devil to flight, and to overcome the world? Should it not be able to do the lesser, that is to say, so far to prevail with us, & to have such power in us: as to bring forth good works? Dear brethren, know that if it be alive & do the former, it must needs do this: if it do not this latter, then surely it is dead & can do nothing to save us. This is a most plain and forcible reason to prove, that the faith of a carnal and worldly gospeler, is but a dead show of faith, and therefore he is not justified nor saved, neither can be justified nor saved thereby: seeing it hath no life in itself to work and to bring forth fruits, it cannot give life unto him, for how should it bring that which it hath not? To set it forth more plainly, thus the Apostle addeth: but some man might say, thou hast the faith and I have works, show me thy faith by thy works, and I will show thee my faith by my works. He showeth here how every simple man which is a true Christian, may be able to deal against the greatest and most skilful Doctor that is, to prove that he hath no faith if he hath not good works, for when he saith, Some man will say, it is as much as if he had said, any man may say, thou hast faith, that is, thou makest thy boast that thou hast faith, show it by thy works: because faith is an holy thing, wrought by God's spirit, and a lively and mighty thing, therefore it cannot be without holy & good actions. For as a man is known to be dead, when he doth not breath, cannot stir, see, hear, and such like, and contrariwise, when he doth any of these, he is known to be alive: even so is it with faith, if it can or do bring forth no good works, then is it dead, on the contrary part, the actions & stirring thereof do show it to be alive. This is a strong place against all those which do not only vaunt themselves of a vain and dead belief, but also would leave no mark to know who are of God and who are of the Devil: Let a man take them tardy in any foul vice, wherein they wallow, & say unto them, ye are out of the way, ye have not the true belief in God, ye are covetous, ye are a worldling, ye are a drunkard, & an adulterer or such like, their answer is ready, Who made you able to judge, can you tell how I believe, will you take upon you to see what is in my heart, whatsoever you say, I have as good a belief as yourself. Mark well now I pray ye, for here you may learn how to answer such fellows: say thus unto them, faith indeed of itself is a secret thing in the heart, but yet because it can no more be without good deeds, than fire can be without heat: the Lord doth bid us by his Apostle to say unto ye, show me your faith by your works, & when your tongue is foul & your deeds are wicked, most certain it is that the heart is unclean, & there is no right faith, for that doth purge the heart, as S. Peter saith. Act. 15. Look but upon men's words & outward brags of their belief, & ye would think there were such plenty of faith, that there could be almost no more, every man doth so strongly believe in Christ. But come to this touchstone & trial which is here given us, show thy faith by thy works, & it shall by & by carry us so far on the other side, when we see such floods of all horrible & beastly sins, that it will cause us to think upon this saying, When the Son of man cometh, shall he find faith upon the earth? For if this be true, as it is most true, because God himself hath set it down: that the faith which is without good works is dead, and those are Infidels, which like brute beasts care not but for the things of this world, and make no conscience of committing all kind of evil works: Do ye suppose that if the Son of man should now come, that he should find any great store of faith? Alas, alas, how many are the sinful deeds of the most men, which show that they have no faith? How few are the good works and how weak even in the small remnant of the godly, which doth declare how poor and slender their faith is? But we must yet proceed further in this matter, and as it were strike it a little deeper. As men are wily to deceive themselves, so they will here yet find a hole to creep out at, although they be never so wicked: for thus they will say. It is true, God's word saith, that faith is showed forth by good works, well, I thank God, though I have many vices in me, and am full of infirmities, yet I am not altogether without good works: I am not so graceless, but at some times I remember God by prayer: I do according to my ability give to the poor: I am ready to pleasure my friend: do not these things sufficiently show that I have faith? dearly beloved take heed, for here you may soon be deceived, it is not the meaning of the Apostle when he saith show me thy faith by thy works, that a few scattered scraps of good deeds, among great heaps of sinful works, and as it were a few grains of Corn in a great heap of Chaff, should be a true witness of the same. For it must be showed both in forsaking & renouncing all evil ways, and also in following after all goodness: for it is without all controversy that those which seem to be good works before men are not so before God, in the man which is given over to commit sin: can that which is good come out of the same heart in which ungodliness reigneth: either make the tree good (saith Christ) and the fruit good, or else make the tree evil and the fruit evil: A good tree cannot bring forth evil fruit, 
Mat. 12. 33  neither can an evil Tree bring forth good fruit? 
Luk. 6. 43.  Can the same Tree bring forth both good fruit and evil fruit? Doth a fountain at the same place saith (S. 
jam. 3. 11.  james) send forth both sweet and bitter water? 
1. joh. 3. 7.  Be not deceived (saith Saint john) he that worketh righteousness is righteous, he that committeth sin is of the Devil. Some man will say, doth not the most godly man that liveth commit sin, & doth not the good & the bad come together from him? The godly are laden with the corruptions of the flesh, but yet they do not commit sin, that is to say, they are not given over, as ungodly men are to the obedience of sin: they are spotted with imperfections, but they do not take pleasure therein as the wicked do: although they feel a lumpishness in them unto good works, yet their whole race is applied unto good works: they would very feign obey their God on both sides, that is to say, in forsaking all that is evil, & doing all that which he commandeth them. Contrariwise, the fleshly Infidel doth with all his heart give up himself in the whole race of his life to that which is filthy, if he do any thing which is good it is but in show, being not done sincerely, nor coming from a good root: but of self love, vain glory, or such like. He doth not any thing for the Lords sake, but for his own. For love him & ye shall find him ready to do ye good, cease that, & his goodness doth die. Praise him, he will praise you again, discommend him although he deserve it never so much, ye shall not come in his books, be ye never so good. Forget not this then I pray ye good brethren, when God hath set down so plain a rule to try ourselves by, whether we be faithful or Infidels. If we find ourselves full of good works, & our heart doth bear us witness that we do them even for love towards God: well are we, this doth declare our faith. But if our evil deeds abound & our heart be unclean, it is time to look about us, we are in a most miserable case. I wish of God, that we might often think upon this, and be careful to show our faith to the world, by our good and pure life. Be not afraid to apply this to ourselves, and also to deal against the ungodly with it. For in this dissolute age, wherein iniquity hath almost gotten the upper hand, it is most necessary that we use this instrument which GOD hath put into our hands. Thou sayst thou believest, show thy faith by thy works. Now followeth another reason: Thou believest there is one God: thou dost well: the Devils also believe and tremble. Way this argument well, and ye shall plainly perceive that it doth nothing at all help a man to say he hath faith, when he hath no good deeds: if this kind of faith could save him, than should the Devils be saved also, because they have the same belief: but because it is most certain, that the Devils shall not thereby be saved, therefore it is also as manifest, that those men who have no other belief but that which they have, cannot be saved. Let us see then how far the faith of devils doth go, Thou believest (saith he) that there is one God, or that God is one, and so thou thinkest this a great matter, not to believe as the vain Gentiles which did think there were divers Gods, and indeed for so far thou dost well: but yet mark what a great matter thou hast attained, the Devils do believe the same, and yet have thereby no benefit or reconciliation with God, for they tremble when they remember the terrible judgement seat & the everlasting fire which is prepared for them. This faith of the devils is not to be restrained to some one point, but stretcheth unto the whole doctrine of Faith. They do steadfastly believe and know that jesus Christ died for the sins of the world: this is a sure reason that they know the doctrine of God, when they seek to deface and overthrow it by contrary errors. When a man therefore is of a sound judgement in the Scriptures for matters of Faith, and is able to confirm every point and to overthrow the contrary errors: though many will say, he is a sounds man, & he taketh himself to be as great a gospeler as any other, yet if he have no works, if his faith be not a lively regenerating faith, he may esteem of himself what he will, but the Lord telleth us that he is no more forward then than devils, they are as sound in the knowledge of truth as he.  
And if this common and general faith would serve, they should be saved as well as he. But it may be here objected, that there is great difference between the faith of devils, and the faith of those men which believe, and yet have no fruits of godliness in them. The Devils indeed do believe all matters of faith to be true, but they do not nor cannot believe, that they pertain any thing at all to them, they have no hope of mercy: but men although they be very sinful, yet they are in hope that they shall be saved. Here is a great difference therefore, and the faith of such men goeth far beyond the faith of Devils. The Lord give us eyes to see, and hearts to understand, for I will show that the difference is. That the faith of the Devils is more perfect: For what is the cause that the Devils have no hope, and the wicked men think they have hope, is it because they have less faith, nay, it is because they are more wise, and because they give credit to that which GOD hath threatened against them. They believe that he will power out his wrath upon them because he hath said it: But the wicked men they are more foolish, and where God hath pronounced against them for their sins eternal fire, they do not believe him, and so indeed their Faith cometh short of the faith of devils: they should believe the Lord when he telleth them that all those which do not turn from their ungodliness when he calleth them to repentance, shall be cast into Hell. But they blind themselves, & will seem to believe quite contrary unto that which God affirmeth: this is not to shut the door to repentance, but to move men to seek for it while God doth offer himself, for they shall not be able when they will: it is God which must beget us to himself, and give us the new birth, and sanctify us by his spirit to bring forth the true fruits of Faith, and not to have such a dead belief, which doth change us no more than the faith which the Devils have, doth change them. For there be very many at this day, who being stuffed as full of wickedness as ever they can hold, and their words and deeds do plainly show that they are no more changed then Devils, which will so brag of their faith and the strength thereof, that if there should be but ten in the whole Country saved, they hope to be of them: they never understood the doctrine which the Lord teacheth in this place, God give us understanding that we be not seduced, but that we may seek at the hands of Christ, to give us a faith which may differ from that which the devils have. Here also shall appear the ignorance of the Papists: They would bear men in hand that S. james doth speak of the same faith which S. Paul doth, & that he plainly affirmeth it doth not alone justify. But 〈◊〉 here as he said before, what availeth it if a man say he hath faith and hath no works, can that faith which is but in words, or the dead faith save him? So now he telleth more plainly what faith it is which he speaketh of, which cannot help a man, even that which the Devil hath. Is not that belief which Saint Paul saith doth justify, wrought by the holy Ghost? Shall we be so blasphemous as to say the devils are partakers of him? You may well perceive therefore that Saint james doth speak nothing against that which Saint Paul hath proved, how Christ alone is our righteousness, whom we take hold of only by Faith, for he doth but show that the dead Picture of Faith, doth not save. Remember well then what Faith is here spoken of, and the controversy is soon decided. The Apostle now proceedeth to his last reason, which because it is wonderful strong, he useth as it were a certain Preface unto it, lest we should pass lightly over it, without due consideration. But wilt thou understand (saith he) O thou vain man, that the faith which is without works is dead? See how vehemently he thundereth beer, against the carnal professor, calling him a vain man, likewise wilt thou understand, cannot those former reasons satisfy thee, are they not strong enough to persuade thee, or plain enough to teach thee, I will let thee see such a reason that neither thou nor all the world shall be able for to gain say, it is so strong and so manifest that it will stop the mouths of all the cavillers: and force them to confess, will they, ●ill they, that the Faith which is without works is dead: see how marvelously the holy Ghost doth labour to drive us from trusting to this broken staff, and to force us to seek after the true and right belief, it we have any care to save our souls. And doubtless daily experience doth teach us how needful a thing this is. For the greatest number of professors think nothing less needful than to seek increase of Faith, they suppose and they will say, they believe well enough they feel no want at all, what should preaching do, they can but be●●●…. In very deed this dead saith of theirs, seemeth to them to be very strong, it cannot be shaken; neither is it tried or tempted, for to what purpose should the devil much labour to overthrow it: but those which have any faith indeed, do feel what need there is to use all means to strengthen it. But let us come to the matter, he proveth now by examples, that the true faith is known by good works: the first example is of Abraham: thus it is to be opened: ye know that Abraham was an holy man, & a right man indeed, he was highly in favour with God, the covenant was made with him, that in his seed all nations of the earth should be blessed: ye will then confess that he had the right faith, there is no doubt at all in that. Likewise ye must needs grant, that as there is but one God, one mediator, so there is but one Faith, whereupon it followeth, that as many as have such a faith, or that same faith which was in Abraham shallbe saved, & none else: 
Ephe. 4. 5 1. Tim. 2. 5  for although every one of the children of Abraham do not attain to the same measure & strength that their father did, yet they are like him & have the same belief. Then I beseech you observe well the second part, wherein is declared how the Faith of Abraham was fruitful, and did declare and show forth itself by good works, for he offered his son Isaac upon the Altar. Whereupon it doth also follow that all his children, 
Gen. 21.  and all the sons of GOD, do declare and show forth their Faith, by their good deeds: And whosoever they be which do not so, they are degenerates and basturdes, none of his children nor yet partakers of any blessing with him, for their: Faith is dead, and therefore they are not alive, do ye not see dearly beloved, the marvelous force of this reason, and that it is as clear as the Son: Hear is no starting hole left for a man to hide himself in, nor to creep out at, but he is holden fast to this, that if he will be saved, he must so believe, that he declare and show forth to the world by his good works and holy life, how he walketh in the steps of his faithful father. Abraham. But why doth he choose this one work of Abraham before all the rest? For his life did shine with holy works, he was merciful to the poor, he entertained & lodged strangers, he was peaceable with all men, just & true in all his dealings: doubtless this did excel all the rest, & so far pass them, that it may well enough be mentioned in steed of them all, it did declare a wonderful faith and love towards God as we may easily see, considering all the whole circumstances of the story. God had called him out of his-nati●● Country and from his Father's house into a strange land: he had promised him a son by his wife Sara, of whom the blessed seed should come, he performed this promise in his old age, even when Sara was by nature past child bearing, he had no other child by her, the promise was made in none but in him, 
Gen, 21. 12  In Isaac shall thy seed be blessed. Each man shall now be driven to confess, that here was a great trial, when God doth bid him take his only son even Isaac, and go three days journey to the place which he would show him, and to offer him upon the Altar a slain Sacrifice. How great a grief is it for a loving father, to lose a son which he loveth déerelye, especially when he hath no more sons: then how much grief might this be, not only to see his son slain, but also to slay him with his own hands: and most of all that child, in whom the covenant of eternal life was made, because Christ should come of him, who being dead, all hope of salvation did die with him. All this did not withhold, but the faith of Abraham carried so great a love in him & fear towards God, that he never grudged at the matter nor never made delay, but went indeed to have slain his son, having bound him upon the wood, and having taken in his hand the sacrificing knife, to kill him. Then the Angel of the Lord from heaven did forbid him. Before the Lord it was as if it had been done, because Abraham did fully purpose to do it, than we see plainly by this, what the true faith is. But if any man should object and say, this example is not fit: every man cannot be like Abraham, nor have such a faith as he had, he was a rare man, few or none to be compared with him. Saint james doth answer, If ye think this example to be too high, and that ye are not to be measured by it, I will show you another as low:: what say ye to Rahab the harlot, was not she justified by works, did not her faith declare itself by good works? Can ye take any exception against this example? Will ye not be ashamed that your faith should not be like hers? As the faith of Abraham did utter itself to the world, so did hers, whereby she showed herself to be a right daughter of Abraham, although she were not of his posterity according to the flesh, but came of one of those cursed Nations, which God had commanded the Children of Israel to root out and destroy, yet I say she was his daughter, according as S. Paul setteth it forth in the Epistle to the Romans, 
Ro. 4. 12.  that he should be the Father not only of them which are of the Circumcision, but also of those that walk in the steps of the faith of our father Abraham: like as all his children both of the jews & Gentiles must do which will be blessed with their faithful father Abraham. Then we have here the example of the father of all the faithful, with the example of one of his daughters, which had been a poor harlot, what excuse remaineth, or what can we pretend, shall we not blush, and be ashamed to say that we believe well, and take ourselves to be the Children of Abraham and the Children of God, when we are no more like him (than as the common saying is,) an Apple is like an oyster. Christ our Saviour doth use this reason against the Pharisees in the Gospel of S. john. If ye were Abraham's Children (saith he) ye would do the works of Abraham: 
joh. 8. 3.  but now ye go about to kill me, a man that have told you the truth which I have heard of God, this did not Abraham. And a little after, Ye are of your father the Devil, and the lusts of your father ye will do. What would we have more plain than this? Even the very seed and posterity of Abraham, which took themselves to be the children of Abraham, 〈◊〉 the children of God, yet Christ jesus telleth them plainly they are the children of the Devil, and why? Because their works were not like the works of Abraham, their belief was not like his▪ but it was dead. Shall not we then as boldly say at this day, nay rather, doth not Christ speak as plainly as he did and telleth ungodly men to their face, howsoever ye brag of your faith, it is but dead, and howsoever ye boast and take yourselves to be the Children of God, yet in very deed, unless ye return from your ungodly ways, & show forth the fruits of a true and lively faith, ye are the children of the Devil: trust not unto your vain hope and dead faith, for it will but deceive you. dearly beloved let us not be so mad, when God telleth us this with his own mouth, as to believe the contrary and to persuade ourselves we shall do well enough although we continue in our sins. This is a most pestilent craft of Satan, and cometh from the root of Infidelity, as ye may see in our great grandmother Eve, God had told her and Adam, that what day soever they should eat of the tree, they should die the death, the Devil told her, ye shall not die, she believed him, but believed not God, she thought even as the Devil told her, she should do well enough, or else she would never have eat thereof: we have sucked this poison from her breasts: when God telleth us, if your faith bring not forth good works, it is dead, it cannot help ye, if ye continue in these wicked deeds, ye are the children of the Devil, ye must speedily repent, for ye cannot when ye would: No, no, saith the Devil on the other side, that is not true, your faith is good enough, go on, ye shall do well, God hath mercy in store, ye may repent afterward. Now the most doth believe the Devil in this, and give, no credit at all unto God: and never seek to try themselves, whether they be in good case or not.  
When the Apostle, saith here, that Abraham was justified by works, and that Rahab was justified by works, etc. We must note that this word justified is taken divers ways in the scriptures, which is one cause (as I noted before) why S. Paul and S. james seem to be contrary. S. Paul proving that we are justified by faith, taketh it as contrary to this word condemned, for being by our sins guilty, & to receive the sentence of condemnation, we are in Christ (into whose mystical body we are incorporate through faith) acquit and discharged, which is called justification: this cannot be by the works of the law, because there is not perfection in the deeds of any, but even the most pure are unclean & spotted. Therefore as S. Paul saith, they are all under the curse, 
Gal. 3. 10.  which hold of the works of the law, for it is written, Cursed is every one, which continueth not in all things which are written in the book of the law to do them: the reason of this is to be considered in the most holy and pure nature of God, unto whom no unclean thing can be coupled, no unpure thing (although it be but in part) can abide his presence, or have fellowship with him. The word justify is also taken in this sense, as when a man doth declare and show forth before men, that he is a righteous person also before God: & that is the meaning of the word in this place, that look how by faith we are justified before God: so by the fruits of our faith, we are justified (that is declared to be just) before men.  
For proof that the Scripture doth use the word justified in this sense, look upon the saying of David. That thou mayst be justified in thy saying, 
Psa. 51. 4  and pure when▪ thou judgest, there it can signify no more but that God might show and declare himself to be just. In the Gospel of S. Luke. chap. 16. ver. 15. You are they (saith Christ to the Pharesies) which justify yourselves before men, 
Luk. 16. 15  but God doth know your hearts. In this saying it is most apparent, that there is a justifying before men, which the pharisees in coloured hypocrisy did seek for, but Christ telleth them, they were never the better, because they were not of upright heart before God. The word is also taken in other sense, which I omit. If any man will now demand, how it can be proved, that S. james doth use it in this latter sense rather than in the former? I answer, that the very place itself and go no further doth declare this thing: for when the Apostle saith thus, Some man will say, show me thy faith by thy works, is it not apparent, that he speaketh of that which is before men, or declared unto men, and not of that which is before God? In like manner, when he saith, Abraham was justified by works, when he offered his son Isaac upon the Altar. Doth not the scripture show, that before. God Abraham was justified long before by faith. If it be objected again, that if may also be said, how he was before the time justified before men, or that he had showed by his deeds unto men, that he did fear and love God: and then what should hinder but that it may be taken for a more full and perfect justification, or an increase thereof as well before God as before men. I answer, that before GOD a man being justified, to speak properly there is no increase thereof, for he is fully and wholly discharged and acquit, or else it is no justification. But because we have received the grace of justification, but in part and not in full measure, therefore our justifying before men is more and more declared by degrees, as good works do more and more abound in us, and so Abraham was by this one work more justified before men, than by all the rest of his deeds, & therefore it may well be set down in steed of all the rest: we see here then that because by the scriptures this must needs be taken for an increase of justification in our father Abraham, that it must necessarily be understood of that justification which is before men: ye see now the meaning of this text and the drift & scope of the Apostle is laid open unto ye, but my chief purpose is yet behind, and that wherein we are to be wrought upon yet remaineth, which is a more particular application and handling of this doctrine. For we must not pass away thus with the matter, unless we mind to take small fruit thereby. Ye will confess these things which I have handled to be true, as of necessity we are forced thereunto, we cannot but grant the the holy ghost hath given a perfect touchstone, than I am to exhort you in the name of God, & as ye tender and love the salvation of your souls, to give attentive heed a little, & not to let this thing slip away from ye, do ye grant that the faith which is without works is dead? And that it is no better than the faith of devils? And yet will ye still suppose, that idolaters, swearers, railers, adulterers, covetous worldlings, & griping usurers, & such like are in good case, or continuing such, can hope for mercy? Do ye confess that there is but one true faith, which was the faith of Abraham and Rahab? Do ye also acknowledge that the same faith in them did show itself by good deeds? And will ye still accept it for a sufficient proof of a good and sound testimony of a true belief, when any man can say, I do hurt no man, I live uprightly & pay every man his own, I have always been reputed & taken for an honest man, what would ye require more of me, I live as my neighbours do, I trust God will hold me excused, although he have no regard of any obedience to the word of GOD, to consider wherein his glory doth consist, nor yet any care of men, to profit either their souls or their bodies: but contenteth himself with this, if he do them no good, to do them no harm.  
I will show you déerelye beloved, how these sorts of people are deceived by two fowl errors, which this text doth most strongly overthrow: the first is this, that they look but unto men, and restrain their duty unto them, whereas they should chief look unto that which they own unto God, & then to that which belongeth to their brethren: the second is that they suppose themselves bound no further but to abstain from hurting, without regard of doing the duties of love, wherein one man is to profit and further another.  
As concerning the first of these both the example of Abraham, and also of Rahab, do manifestly convince them: because the fruits of their faith or the works whereby they were justified, did not so much respect man as God, for in Abraham there appeareth only a love towards God, for whose sake he was contented to forget the affection of a father, & to show that although he loved Isaac dearly, yet he loved God more, so that if we feel our love to the Lord our God, to be so small that it cannot prevail with us, to kill and mortify the lusts of sin, and vain pleasures of the flesh: how shall we persuade ourselves that we are like Abraham, which had denied the love of himself so far, that he did never grudge, but would willingly have killed his son. Rahab after she had made confession what she did believe concerning the God of Israel, for the same God's sake, for the true religion, and for the Church or people of God, took the messengers and did hide them, to the hazard of her life, & all that she had, affirming to the king when he sent to seek them that they were departed. Doth not this improve the faith of those which for the religion of God are so far off from hazarding their lives & goods, that they dare not be seen when never so little danger doth arise, wherein are those like unto Rahab, which will turn with every wind, and a man cannot tell what religion they be of, they will be sure to row with the tide, and never to strive against the stream: do such now justify themselves like Rahab, have they such a faith as she had? No dearly beloved, they are as yet very Infidels and love themselves, and the world, more than they love GOD and his truth, this thing than is most evident, that the true belief doth make all those that have it, ready & willing to lose their lives & their goods for the gospel, this must not seem to be a strange doctrine, when as our saviour telleth us in sundry places that he that doth not forsake all, & take up his cross & follow him cannot be his disciple. Well, we must therefore be so hot and zealous in the profession of true religion, that it cause us to forget our own state and commodity: we must have so burning a love to God's truth, that nothing may be able to quench the same: We must not stagger and vary, because we shall endure trouble. Let us conclude this point, wherein it is proved that they err & are deceived, which do not make account of keeping religion pure, of loving it before all other things, and so of giving to God his due honour. Remember that from hence ye are to fetch the first part of the true description of a godly man, & the trial of the justifying faith which is but one, & therefore worketh alike, in all which are partakers of it though not in the like measure, & with all mark how far the holy Ghost doth differ in setting forth a righteous man, from the common manner of worldlings: whereas he taketh it to be the chief work, which respecteth God himself & his truth: they pass over that & count it no matter though a man be an Idolater, or superstitious, or a swearer, which doth not reverence the name of God, so that he be a friendly man to his friend & such like, how great an enemy he be to the word of God, it skilleth not: these are brute beasts without understanding, very Atheists, which will say plainly they can see no difference between the papists & the professors of the gospel: both because they are not able to judge of doctrine, & also that they look but unto men: now let us come to the second thing wherein they err, & which this text doth confute sharply, they suppose as I told ye, the men are to have no farther regard, but to this, not to hurt, passing by all those duties, wherein they are to do good unto their brethren: not duly considering how the law of god, doth not only bind us to abstain from hurting our neighbour, but also doth most straightly tie us to do all good deeds unto them, so that he is guilty before God, not only which committeth that which the law forbiddeth, but also which leaveth the thing undone, which the law enjoineth. Now then because the true faith bringeth us to have care to obey God wholly. S. james requireth that a man should show his faith, not only by leaving that which is evil, but also by the performance of that which is good: for thus he saith, show me thy faith by thy deeds: & that faith which is without works, is dead, here by the way observe by comparison, how far of are those from grace, which swarm full of unclean vices, & their whole race is nothing but a continual sinning: whereas this is evidently here proved, that such men as carry a great show of uprightness, in refraining from sundry vices, are still without testimony of true belief, because their holy deeds do not appear, for when as the holy scriptures do testify, that the heart is purified by faith, that those are borne again in the new & spiritual birth, that they are new creatures, & have a new heart, & a right spirit, created and renewed in them, it must needs be that they are prepared unto every good work, they have not only put off the old man with his corrupt lusts, but have also put on the new man, which is created in righteousness and true holiness: & as they have walked in darkness, so now they walk in the light. There is one step yet further in this matter, I trust that as ye will confess this, that if those do not believe well, which have no good works to show, although they be in some things upright, and much more the foul and filthy livers, which dishonour God and his truth, so ye will also be brought to see, that those miserable men are yet further off, which bark against this holy doctrine, and cannot abide that a man should say to the wicked and ungodly, thou art in the way to hell, thou shalt die the death, if thou return not from these evils. They may thunder & rail against men and say they utter damnation: but let them look, if they can quench the light which the Holy Ghost hath given in this text. Let us return to the former matter again. We must not only abstain from evil, but also do good: there be many likewise deceived in this doing good, restraining it to the base and lesser part: they look but unto the bodies of their brethren, and suppose they are to have no further regard but of them, to relieve and ease the miseries of the flesh, let the soul be never so blind, never so sick, in never so great danger of eternal destruction, they have no pity of that, which doth bewray that they see no further than this life, they have no true love nor pity in them, for than would they love the souls of men, which are so precious, they would pity the woeful misery that they be in. For how absurd a thing is this, that one should be careful to ease the calamity which lasteth but for a day, and not respect that which is eternal, I must therefore here again admonish ye, that such as will have proof of their faith by good works, must exercise the same as well to the souls as to the bodies of men, and because therein doth stand the greatest love of all other, they are therein to show themselves most earnest. There is no more excellent note of faith, and of the true fear & love of God, then when a man is grieved, and mourneth to see men out of the way to life, running headlong in their sins unto destruction, and when as he doth in love and pity admonish them, and seek by instruction to draw them out of the snares of the Devil. On the contrary side, he can never say he hath any drop of grace, which delighteth and sporteth himself, at the lewd and wanton behaviour of other men. judge dear brethren these Cockbraine's, which cannot be merry, but at the sinful and profane speeches of vain men: do they show the fruits of Faith? Those abominable beasts, which delight to make men drunk, to the intent they may laugh: are they of God, or of the Devil? We must diligently exercise the contrary, labouring to draw one another to God: and to convert their souls which go astray: which is the special and chief good work that we can do unto men. To feed the hungry, to clothe the naked, to visit the sick, & those which are in bonds, to open as it were the bowels of mercy and compassion, to all that are in misery: are very excellent and glorious fruits of faith: & have great promises of reward, in the holy Scriptures, yet are they not comparable to these, when the soul is sick in prison, and in the chains of Satan, to visit and relieve it. When it is pining away, for want of heavenly food, to minister unto it: when it is full of grievous sores and deadly wounds, to give wholesome medicines & salves unto it: to mourn with the bowels of pity & compassion for it. From hence it ariseth that all true faithful hearts do sob and groan with sorrow, when they see men left without instruction, and when they behold the desolations and ruins of the Church, it doth pinch them even at the heart, it causeth bitter tears to flow out of their eyes, when they behold any famine and dearth of the food of life: and when they see them run from Sea to Sea, and from the one end of the land to the other to seek for it. When they see the young man and the beautiful virgin perish for thirst, he that shall deny this, or stand in doubt thereof, never knew as yet, what the use and benefit of the word is, nor yet what that love in the spirit is, which the Lord commendeth unto us. I might here stand long in particulars, to show the cruelty of those Parents, which suffer their children to be without the knowledge of God, and to perish in their sins. For one of the chief fruits of their faith doth stand in this which the Apostle commandeth, 
Ephe. 6. 4.  Fathers provoke not your children to wrath, but bring them up in the nurture and instruction of the Lord. For those which have the riches and wealth of the world, the Holy ghost saith, 
1. joh. 3. 17  He that hath this world's good, and seeth his brother stand in need, and shutteth up his compassion from him, how dwelleth the love of God in him? If this be true, that the rich men of the world, do not love God when they will not part with their riches, to relieve the miserable carcase of their brethren: then doubtless it is a more strong argument against them, when as so many souls perish for want of good & pure instruction, which by their wealth they might procure, if they did not make more account of their riches, then of the salvation of men. God's word pronounceth them blessed, which employ their goods to feed the poor, then how much more blessed a thing is it when they are employed to the ministering of spiritual food, which never perisheth? But let us come to those which have the charge of souls, what is the principal good work, which they are to show their faith by: & wherein they are to declare their love towards Christ and his Church. Simon joanna lovest thou me, 
joh. 21. 15  Feed my sheep, feed my Lambs, feed my sheep. When as therefore the hireling, the idle Drone, and the Idol shepherd have the flock of the Sheep & Lambs of Christ and do not feed them, or at the least do so feed them, that they are never the better: where is the faith which they boast of, is it any other than the dead faith and the faith of Devils? Whosoever therefore will have the testimony of his faith in this calling, he must execute the office as the Scripture bindeth him.  
Is it possible that he can give credit to the word of God, and be of a right belief, and not regard this? The rest of his good deeds whereby some man will say he doth show his faith, are no good deeds: for if he did them of love towards God and his brethren, would he not then do that, wherein his love to both should most of all show itself? Can he love God, and hate God? Can he love men, and hate men? Or can he love God, and not regard to do his will? Or can he love men, and not care for the salvation of their souls? O my brethren, who cannot say to such a man: Show me thy faith by thy works. Who will be so blind as to think such are in good case?  
I will now draw towards an end, only by this place exhorting every man, while God giveth him time and ability, to give himself to the exercise of good works, and the service of God.  
And dear brethren, what should make us so slack, considering how short our time is, and how great reasons there are to persuade us, as first to begin with that, which is taught in this place: is it not a marvelous blessing to have the witness of our faith? Is it not a miserable curse to be without the true peace of conscience, and to abide still in doubt? Doth not GOD promise us also, although we can deserve nothing, but when we have done all that we can we are still unprofitable servants, that all our good works shall be rewarded, 
Ma. 10 42  even to a Cup of cold water, which is given for his sake? Make ye bags which never wax old, 
Luk. 12. 33  or treasure which never faileth in heaven, etc. Shall not the promise of reward move us? Go further, how dear and precious ought the name of our God to be unto us, how much ought it to delight us to hear it magnified, how much ought we to abhor to see it stained and dishonoured? Is not his name honoured when those which call upon him, are fruitful in good works. Herein saith Christ is my Father glorified: 
joh. 15. 8  that ye go, and bring forth much fruit. Also he saith. Let your light so shine before men that they may see your good works & glorify your father which is in heaven. 
Mat. 5, 16.  Is not God's name dishonoured by the evil conversation of those which profess his word? 
Rom. 2. 24  Saith not S. Paul, The name of God is evil spoken of, through you among the heathen? Ought not the Gospel to be dear unto us? Is it not in the mouth of the greatest number of worldlings, when they see the evil deeds of professors? Lo these are your Gospelers, here is their holy doctrine, these are they which hunt after Sermons, ye may see what they are, & what their teaching is, they have as few good works as other men, they are all in words. O wretches, shall not these things move us to let the world see our faith and love towards God by our good works? likewise is there any greater love which can be showed towards men, them when they shall be moved by our good deeds, to glorify God in the day of their visitation, when our godly dealing shall cause them to confess that it is an holy religion which we profess, & so give ear & join themselves unto the same? Happy man which by his holy life is a mean to draw others from their evil ways: & to bring them to be scholars in the same school that he is. Contrariwise, what a woeful and miserable wretch is that which slandereth & dishonoureth the holy word by his sinful life, which driveth other from it, and so thrusteth them on headlong to destruction. O uncharitable man, shall not the blood of such in some sort be laid to thy charge, when thou drivest them from the Lord and his truth, as much as lieth in thee, and drivest them headlong to destruction. I might proceed to many particulars, but then I should be over tedious. The Lord plant these things in our hearts, and give us grace to continue in all goodness to our lives end, to his glory, and our eternal comfort. Amen.  
FINIS.   

¶ Imprinted at London by Thomas East for Toby Cook, dwelling at the Tiger's head in Paul's Churchyard. 1582.