¶ An exposition upon a piece of saint james epistle to the end of the second chapiter, beginning at D. in the same chapiter: as hereafter followeth.  I will power out of my spirit upon all flesh: Your sons and your daughters shall prophesy: your young men shall see visions, and your old men shall dream dreams. joel.. ij. Act. ij. 
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jac. two. what availeth it my brethren though a man say that he hath faith/ if he have no dedis/ can faith save him? 
HEre it is plain/ that james speaketh of such an historical faith, as is now among christian people for the most part/ which when they do believe all things that be spoken of in scriptures, as they do a tale of Robin hood, or of Gesta Romanorum, think it is sufficient enough as concerning faith to be saved by: moved only by authority of their elders: as the jews and Turkis believe their law. And that ye may the better perceive that he speaketh of such a story, or deed faith: Note that he saith not, what availeth it though a man have faith/ but what availeth it saith james, though a man say that he hath faith? And truth it is, that such a story or deed faith only: as to believe that Christ was borne of the virgin mary/ that he suffered death/ rose again and ascended in to heaven: can justify or save a man no more than that same story faith doth justify the devils, which (as saint james saith (do believe all these things as well as they. Moreover, if such an historical faith could justify, that is, obtain and purchase remission of sins: than should all such false preachers that the scriptures threateneth with such damnation, be saved as well as they that preach in Christ's name. Also if such a deed faith could justify or save, than should all that bear the name of Christ be saved, which is contrary to the word of god, which saith. Math. seven. enter in at the strait gate/ for wide is the gate, & broad is the way that leadeth to destruction, & many there be that enter in thereat. But straight is the gate, & narrow is the way that leadeth unto life, and few there be that find it. Now if there be any so foolish (as I think there be none) as to believe that jews and Turks, with such other infidels, shall only enter in to that wide gate of destruction, and that Chryst calleth it the broad way, because there be so many of them that shall be dampened/ than I pray you hearken what christ said afterward in the same chapiter. Not all they that say unto me, master master shall enter in to the kingdom of heaven, but he that fulfilleth my father's will which is in heaven. Many will say unto me (saith Chryst Math. seven.) in that day. Master master, have not we in thy name prohesyed, & in thy name have not we cast out devils? And in thy name have not we done miracles? And than will I knowledge unto them that I know them not/ depart from me all ye that work iniquity. Saint Paul also, showing that such a story faith could not justify: saith these words. Tit. j All things are pure to them that be pure/ but unto the defiled and unbylevers nothing is pure/ but the mind & conscience of them is polluted. They confess (saith Paul) that they know god, but with their deeds they deny him, & are abominable, disobedient, and unto all good works discommendable. Many places of scripture there be which might be brought in here for this purpose/ notwithstanding because I will not be tedious unto you, I will show you but this one text more of saint Paul. Eph. v. Saying that no whoremonger, either unclean person, or covetous person (which is the worshipper of idols) hath any in heritaunce in the kingdom of god. That is to say, if they continue still in these vices unto their end. And how think ye? be none that be called christians whoremongers? or else is christendom without unclean persons? Yea & how many are covetise even until the breathe go out of their bodies? And now to declare more plainly that such a storyck or deed faith can not justify or save a man, s. james bringeth forth an example, which is so plain, that it needeth no declaration: saying these words. If a brother or a sister be naked/ or destitute of daily food/ and one of you say unto him: depart in gods name/ god send you warmness & food/ notwithstanding ye give him not those things that are needful to the body/ what helpeth it them? Even so faith/ if it have no deeds is deed in itself.  
¶ Or ever I proceed any farther, I will show you what is the true faith, which the chosen children of god must believe. He must believe steadfastly & surely without wavering, not only god the father, sone, & holy ghost, but must put all his trust, hope, & confidence to be saved only by him/ and believe that he is our god, our father, to us an almighty helper and deliverer. Tit. iij. And that he hath chosen us of his mere mercy to be saved before the beginning of the world. Rom̄. v. And that he loved us so well, that when we were yet his enemies, he reconciled us unto him, by the death and merits of his son, our saviour jesus Christ. Upon which believe and sure persuasion, we love him so earnestly again, that we cease not (time & occasion offered) to fulfil his commandments in doing the works of charity to our neighbour. Of this lively faith speaketh Paul always. Galath. v. which by charity or love is mighty in operation. Also Paul saith. Roma. viii. If any man have not the spirit of Chryst, he is none of Christ'S. Wherefore (saith he) if the spirit of christ dwell in you, even he that raised up Christ from death, shall quicken your mortal bodies because that his spirit dwelleth in you. And to the Galathians he saith. Gala. v. The fruit of the spirit, is joy/ love/ peace/ long suffering/ gentleness/ goodness/ meekness/ faithfulness/ temperancy. Whereby ye may perceive that faith cometh by the spirit of god, and that we can not be idle when we have received it/ but love which is the fruit of the spirit of god, causeth us to work.  
I trust in god, that now a very blind man may perceive that this lively faith, always stirred to good works by the holy ghost, is not that faith which james speaketh of here, but that faith whereby he showeth his example, which is rather to be called a vain opinion than faith. And look as it doth proceed out of the heart of a sinful man. ij. Corin. iij. which of himself can not so much as ones think a good thought, so hath it neither power ne strength to work goodness/ or any thing that is acceptable in the sight of god. No nor that deed faith doth save, justify, or bring a man in to god's favour, no more than (as saint james saith) the bare words spoken do relief and comfort a poor man in his necessity: Now goeth he forth and saith. But one will say unto me: I have faith/ and thou hast deeds. Show me thy faith by thy deeds/ & I will show the my faith by my deeds.  
¶ Hear he meaneth no more, but that the christian people should live so purely in showing charity/ and doing the works of mercy/ that they which were not true christian might see by their fruits that they had the right faith in deed: as Chryst saith. Math. v. See that your light so shine before men, that they may see your good works, & glorify your father which is in heaven. believest thou (saith james) that there is one god/ thou dost well: the devils believe it also/ and tremble. wilt thou understand (o vain man) that faith without deeds is deed?  
¶ These words are so plain, that he speaketh of such an historical faith as the devils have, that they do in manner make these juggling spirits mad/ yalping, roaring, crying out, and speaking evil: as Petre saith. ij. Pet. ij. of that which they know not. Of which mystical sort (I call them so, because they walk in the mists and darkness of men's traditions) Paul giveth us warning: saying. Coll. ij. Beware lest any man come and spoil you thorough philosophy and deceitful vanity, thorough traditions of men, and worldly ordinances/ and not according to Chryst. And these false apostles, with all that believe their preaching: have none other but this deed faith that saint james here speaketh of, which he also doth testify that the devils do not want, which may stand with all mischief. And this is to believe only that there is a god/ that Chryst was borne of a maid/ that he died, rose again/ and ascended in to heaven. etc. And therefore as james saith, men are justified no more thereby than are the devils, which are dampened. And as the devils have no faith given them by the spirit that can repent of evil doing, or believe in christ to be saved thorough him/ or that can love god, or do his will. So have these false prophets, with all their sect no such faith to be saved thorough Christ'S merits/ though they babble in every sermon that Chryst was borne for our wealth, and suffered death for our redemption/ and rose again for our justification: as it appeareth in that they go so moche about to juggle with this epistle of james, and would thereby prove that our salvation should come in part or in hole by works, which is, as saith Paul, the denying of Christ'S death and redemption. Gal. ij. For if rightwiseness (saith he) came by the law, than is Chryst deed in vain. j joh. j & Titum. iij. And where as the true church of Christ doth believe all in one Christ, and to be saved only by his blood and merits. ij. Petri. ij. These wells without water, to whom is reserved the mist of darkness for ever: promising us liberty, being themselves the bond servants of corruption/ do teach to believe in all things saving christ: as in soul masses/ diriges/ pardons/ and purgatory: whereby they plainly deny that jesus hath bought us. ij. Pet. ij. as is prophesied/ and do say that we are purged from sin by such things. And this am I certain, that thorough such things which purgeth from Chryst, but not from sin/ and have left the common wealth full thin and bare. For because men put their faith in it that ought to be set and grounded alonely in christ/ that they shall unless they do repent and turn their believe before they die, go to the devil for all their labour and cost/ except the infinite mercy of god be the more merciful. For Chryst saith. johan. iij. He that believeth not, shall be dampened/ ye he is condemned already. j johan. iiij. Saint Iohn saith also, that antichrist should deny christ to be come in the flesh. And that is done already thorough such means as are before showed. But I pray god of his mercy to give his chosen people better grace in understanding this epistle: than that they should as far as in them lieth, make this worthy apostle james one of those false prophetis, that for covetise would deny the redemption that is in the blood of Christ, appointing it to works, which salvation (as saint Paul saith. Ephis. iiij.) is the gift of god/ and cometh not of works, lest any man should boast himself. He saith also (Roma. vj.) that the reward of sin, is death/ but eternal life is the gift of god, through our lord jesus christ.  
Now come we to that which our Baal gods do so much lean to. And for because they reckon themselves so sure hereby: I trust thorough god's grace easily to supplant them, and make their building all lightly to fall, and to lie in the mire, seeing they took no fast hold but builded upon a wrong ground as they wrongfully use to interpret all scripture. was not Abraham our father justified by his deeds when he offered Isaac his son upon the altar? thou seest then how that faith wrought in his deeds/ and thorough the deeds was his faith made perfit.  
¶ For the understanding of this, I exhort you to know that there be two manner of justifications. The one is called the justification of the law. Roma. iiij. or our own rightwiseness. Roma. ix. and is no more, but to do the works of the law, whereby the people may know that one is rightwise. And this rightwiseness may one have and yet be dampened: as had the pharisees, of whom Chryst saith. Math. twenty-three. Woe be unto you hypocrites, which outwardly do appear rightwise to men, but within ye are full of dissimulation and iniquity. And Paul likewise said of the jews (Roma. x) that he bore them record, that they had a fervent mind to god ward, but not according to knowledge. For they being ignorant of the rightwiseness of god, went about to stablish their own rightwiseness/ so that yet they were disobedient to godly rightwiseness.  
And of this rightwiseness speaketh he more; putting himself for example: saying thus. Philip. ij. As touching (quoth he) the rightwiseness of the law, I was faultless. In likewise speaketh Moses of this justification in these words: The lord (quoth he) talked with Moses: saying. Deuter. thirty. Speak unto the children of Israel, and say to them. Wherefore after the doings of the land of Egypt wherein ye dwelt, see that ye do not/ neither after the doings of the land of Canaan whither I will bring you/ neither walk ye in their ordinances: but do ye after my judgements/ and keep my ordinances to walk in them. For I am the lord your god/ keep therefore mine ordinances, and my judgements/ which if any man do, he shall live thereby. And Paul reciteh the effect of the same text, saying. Roma. x. Moses describeth the rightwiseness of the law, how that a man that doth the things of the law shall live therein. And in this manner meaneth james (Gene. xv.) that Abraham was justified by offering up his son Isaac upon the altar. notwithstanding yet this rightwiseness of Abraham proceeded of faith: as james showeth. For faith wrought in his deeds/ and thorough his deeds did justify or declare him just before men, which could not else see his true faith, whereby he was justified long time before in the sight of god. But now for because our sophisters do say that Paul & james do not agree in this point/ and do think the cause to be, that Paul speaketh so little of this outward rightwiseness, and james so little of the perfit justification coming by faith: I shall prove you that they agree well in one.  
I have showed you already how Paul agreeth with james concerning the outward rightwiseness in that he allegeth so plainly for him Moses. Roma. x. Whereunto agreeth full well that he speaketh of himself. Philip. ij.  
Yet peradventure ye will not be thus satisfied, except you knew that Paul doth write so well of the outward rightwiseness, whereby Abraham is justified before the world, as of the inward rightwiseness that made him commendable before god. But that may you lightly find & see, if ye mark well Paul's words, where he saith. Roma. iiij. What shall we than say, that Abraham our father did find or get as concerning the flesh, that is to say/ by his works? That is to say. What profit had Abraham our father than, as concerning the outward rightwiseness of the law? If Abraham (saith Paul) were justified by his deeds, than hath he wherein to rejoice: but not afore god.  
Mark I pray you that Paul saith, Abraham had wherein to rejoice/ that is to say, he had deeds which justified him outwardly afore men with the rightwiseness of the law for his obedience in offering up his son Isaac: So that you may now see, that Paul and james do accord in one concerning the outward rightwiseness that maketh men commendable before the world. Now will I speak of rightwiseness approved and commended of god/ and prove you that therein they do likewise agree.  
Of this rightwiseness which availeth and is commended of god/ through which we be absolved from sin/ having the same forgiven, and not imputed or laid to our charge: speaketh Christ in divers places of the gospel, saying thus. Be it to the according to thy faith. Math. ix. Thy faith hath saved the. etc. He saith also in the third chapiter of Iohn, that who so ever heareth the word of god, & believeth in him that he was sent of, shall not see damnation, but is escaped from death to life. Paul principally intending to prove that, writeth to the Romans in the third chapter, saying: That the justification allowed before god cometh by the faith of jesus christ, unto all and upon all that believe. etc. Also we know (saith Paul. Gala. ij.) that a man is not justified by the works of the law, but by the faith of jesus Christ/ & we have believed in jesus Chryst therefore, that we might be justified by the faith of christ, and not by the deeds of the law/ because no flesh shall be justified by the deeds of the law. Moreover he proveth by scripture that Abraham was justified by faith before god, saying thus. What (quoth he) saith the scripture? To which he maketh answer thus. Gen. xv. Abraham believed god, and it was imputed or reckoned his justification or rightwiseness.  
Now according to my promise made before, I shall lightly prove you that james agreeth with Paul concerning the rightwiseness coming by faith.  
jaco. j saint james in the first chapiter of his epistle saith, that god begat us of his own will by the word of life, that we should be the first of his creatures.  
Oh good james, how do our false apostles pervert and mysconstre thy words? For if thou do knowledge that god begat us of his own will, than is it evident that thou thoughtest not that we might beget ourselves by works/ which is to despise the blood of christ. Therefore concludeth james with Paul (Roma. iiij.) saying. And the scripture was fulfilled which saith: Abraham believed god, and it was imputed to him for rightwiseness, & he was called the friend of god.  
¶ Now would I desire all christian people to pray to god to give us perfit faith to trust to the merits and passion of christ/ least while we having a fervent mind to god ward, but not according to knowledge, be yet ignorant of the rightwiseness allowed of god, (Rom̄. x.) as the jews were/ and thereupon to go about to advance or stablish our own rightwiseness as they did, which is disobedience to the justification acceptable and allowed of god, which disobedience commit all they that seek to be justified by their works. Now proceedeth forth saint james: saying. You see than how that of deeds a man is justified: and not of faith only.  
¶ As though he would say, although it be so, that faith only justfieth in the heart & before god without help of works/ ye and ere that works come. Heb. xj. For without faith it is impossible to please god/ yet for because men do not know thy heart, and so can not see thy faith: therefore do thy works being good, make that to be counted rightwise before men. But faith only justfieth before god, and in the heart/ and the works do declare a man justified to the world, and causeth the faith to be seen. Faith justifieth before god/ and works before the world justify us/ that is to say, declare us just.  
Another example saint james putteth here: saying. Was not Rahab the harlot justified: when she received the messengers/ & sent them on an other way?  
¶ I answer. Yes truly, outwardly and before the people she was by that good work, in receiving peaceably the messengers to lodging, & sending them out an other way, but inwardly in her heart she was justified before through faith: as Paul saith, speaking of her in this wise. Hebre. xj. By faith (saith he) Rahab the harlot perished not with the other unbelievers, after that she had received the spies to harborowe peaceably.  
Now concludeth james: saying. For as the body without the spirit is deed: even so faith without deeds is deed.  
¶ Here to knit up all the matter that he entreateth of. Roma. viii. He meaneth, that if the faith that a man hath, be not given him by the spirit of god, and that the same spirit quickeneth not the mortal body to do good when time and occasion cometh, than it is but an historical and deed faith of man's imagination/ and that a man is no more justified thereby, than the deed carcase is quickened by the soul, when there is none in it.  
FINIS.  
The laud be to god.   

¶ Imprinted at London in Fleetstreet/ at the sign of the Son/ by me johan Byddell. Anno dni. 1536   

Cum privilegio.   


I B   printer's device of John Byddell  
¶ Iohn Byddell.