A godlie, zealous, and profitable sermon vpon the second chapter of Saint Iames. Preached at London, by Master George Gifford, and published at the request of sundry godly and well disposed persons
The second Chapter of Saint Iames, verse. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. I Haue chosen this portion of Scripture to interpret, because there is very great vse and commoditie in the true & right vnderstanding thereof:
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:
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First, because it doth directly and fully ouerthrowe and beate downe all carnall profession of the Gospell, shewing that the common and dead faith cannot saue a man.
First, Because it does directly and Fully overthrown and beat down all carnal profession of the Gospel, showing that the Common and dead faith cannot save a man.
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Secondly, because it is the principall pillar which the Papists doe leane vnto, & the chiefe place of Scripture which they doe peruert and abuse, to proue and establish Iustification by workes,
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,
Likewise ye sée ye of workes a man is iustified and not of faith onely? Héerein ye two Apostles of Christ, S. Paul & S. Iames do séeme to be flat contrary ye one to the other:
Likewise you see you of works a man is justified and not of faith only? Herein you two Apostles of christ, S. Paul & S. James do seem to be flat contrary you one to the other:
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The whole blame therefore is to lyght vppon vs that we are so dim sighted as not to sée how these two seruauntes of GOD doe iumpe agrée together without anye iarre at all.
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.
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If anye man will demaunde what cause there was which made them to appeare in outwarde shewe so contrarye the one to the other? I aunswere, that although there be no contrarietie in the matter it selfe which they teach,
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 it self which they teach,
yet the diuersitie of ye schollers which they lyght vppon, and the contrarie affection of those whome they instructed, caused them to vse a diuers and contrarie order of teaching.
yet the diversity of the Scholars which they Light upon, and the contrary affection of those whom they instructed, caused them to use a diverse and contrary order of teaching.
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and so his drift is to shewe 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.
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.
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and thereby saue vs. Saint Iames héere beateth vppon this pointe, 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 thereby save us Saint James Here beats upon this point, that the dead faith which is but a bore Image of the right Faith cannot profit a man, this shall appear in the words of the Text,
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Now will I come vnto the Text. What auaileth it my bretheren though a man sayth hée hath Faith when hée hath no woorkes, canne the Faith saue him? This is his proposition,
Now will I come unto the Text. What avails it my brethren though a man say he hath Faith when he hath no works, can the Faith save him? This is his proposition,
and the matter which hée will dispute vppon in the whole Text following, thus much it is in effect, that it doth not auaile a man to saye hée hath Faith,
and the matter which he will dispute upon in the Whole Text following, thus much it is in Effect, that it does not avail a man to say he hath Faith,
and therefore whatsoeuer they professe, they cannot be saued, for he doth not propounde his matter thus, what auaileth it though a man haue Faith and haue not workes:
and Therefore whatsoever they profess, they cannot be saved, for he does not propound his matter thus, what avails it though a man have Faith and have not works:
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but what auaileth it though a man saye, he hath faith & hath no workes? Wherby it is very manifest that when Saint Iames doth attribute the name of faith vnto this dead Image, hée doth it not in proper,
but what avails it though a man say, he hath faith & hath no works? Whereby it is very manifest that when Saint James does attribute the name of faith unto this dead Image, he does it not in proper,
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Thus much for this enteraunce & state of his disputation, now followe his reasons by which he doth proue that this kinde of Faith cannot auaile or profite a man,
Thus much for this Entrance & state of his disputation, now follow his Reasons by which he does prove that this kind of Faith cannot avail or profit a man,
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and fill your bellyes, notwithstanding ye giue them not those thinges which are néedfull to the bodie, what helpeth it? This is the summe of the matter:
and fill your bellies, notwithstanding you give them not those things which Are needful to the body, what Helpeth it? This is the sum of the matter:
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There commeth vnto you a poore man or a poore woman, which lacketh clothes and sustenaunce, you giue them gentle and fayre wordes, God helpe ye, God succour yée, and send ye reliefe:
There comes unto you a poor man or a poor woman, which lacketh clothes and sustenance, you give them gentle and fair words, God help you, God succour the, and send you relief:
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but ye giue them nothing, can this helpe the poore man, or the poore woman? Shall they not for all your louing words sterue for colde & die for hunger,
but you 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,
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although it be wc neuer so great brags, is dead, & thē furder why do ye not vnderstand that a thing which is weak and dead in it selfe, can by no meanes haue power to giue life, and to saue.
although it be which never so great brags, is dead, & them further why do you not understand that a thing which is weak and dead in it self, can by no means have power to give life, and to save.
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if wordes onely could profit or cause it to be faith, why should not wordes also profit the poore man or woman which is destitute? If words onely can make a faithfull man,
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,
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if it doe not this latter, then surely it is dead & can do 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 shewe of faith,
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,
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He sheweth héere how euery simple man which is a true Christian, maye be able to deale against the greatest and most skilfull Doctour that is, to proue that he hath no faith if he hath not good workes,
He shows 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,
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for when hée 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, shewe it by thy workes:
for when he Says, 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:
Let a man take thē tardie in any foule vice, wherin they wallow, & say vnto them, ye are out of the waye, ye haue not the true beléefe in God, ye are couetous, ye are a worldling, ye are a drunkard,
Let a man take them tardy in any foul vice, wherein they wallow, & say unto them, you Are out of the Way, you have not the true belief in God, you Are covetous, you Are a worldling, you Are a drunkard,
& an adulterer or such like, their aunswere is readie, Who made you able to iudge, can you tell how I beléeue, will you take vppon you to sée what is in my heart, whatsoeuer you say, I haue as good a beléefe as your selfe.
& 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 your self.
Act. 15. Looke but vpon mens words & outward brags of their beléefe, & ye would thinke there were such plentie of faith, yt there could be almost no more, euery man doeth so strongly beléeue in Christ.
Act. 15. Look but upon men's words & outward brags of their belief, & you would think there were such plenty of faith, that there could be almost no more, every man doth so strongly believe in christ.
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& it shall by & by carry vs so far on ye other side, when we sée such flouds of all horrible & beastly sins, yt it will cause vs to think vpon this saieng,
& it shall by & by carry us so Far on you other side, when we see such floods of all horrible & beastly Sins, that it will cause us to think upon this saying,
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alas, how many are the sinfull déedes of the most men, which shew that they haue no faith? How fewe are the good workes and how weake euen in the small remnaunt of the godlye, which doth declare how poore and slender their faith is? But we must yet procéede further in this matter,
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 does declare how poor and slender their faith is? But we must yet proceed further in this matter,
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for héere you may soone be deceiued, it is not the meaning of the Apostle when he saith shew me thy faith by thy works, that a few scattered scraps of good déeds, among great heapes of sinfull workes,
for Here you may soon be deceived, it is not the meaning of the Apostle when he Says show me thy faith by thy works, that a few scattered scraps of good Deeds, among great heaps of sinful works,
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for it is without al controuersie yt those which séeme to be good works before men are not so before God, in the man which is giuen ouer to commit sin:
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 since:
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A good trée cannot bring forth euil fruit, neither can an euill Trée bring foorth good fruite? Can the same Trée bring forth both good fruite and euill fruite? Doth a fountaine at the same place saith (S. Iames ) send forth both swéet and bitter water? Be not deceiued (saith Saint Iohn ) he that worketh righteousnesse is righteous, he that committeth sin is of the Diuell.
A good tree cannot bring forth evil fruit, neither can an evil Tree bring forth good fruit? Can the same Tree bring forth both good fruit and evil fruit? Does a fountain At the same place Says (S. James) send forth both sweet and bitter water? Be not deceived (Says Faint John) he that works righteousness is righteous, he that Committeth since is of the devil.
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Some man will say, doth not the most godly man that liueth commit sin, & doth not ye good & the bad come together frō him? The godly are loden wt the corruptions of ye flesh,
some man will say, does not the most godly man that lives commit since, & does not the good & the bad come together from him? The godly Are laden with the corruptions of the Flesh,
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For in this dissolute age, wherein iniquitie hath almost gotten the vpper hande, it is most necessary that we vse this instrument which GOD hath put into our hands.
For in this dissolute age, wherein iniquity hath almost got the upper hand, it is most necessary that we use this Instrument which GOD hath put into our hands.
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but because it is most certaine, that the Diuels shall not thereby be saued, therefore it is also as manifest, that those men who haue no other beléefe but that which they haue, cannot be saued.
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.
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and yet haue therby no benefit or reconciliation with God, for they tremble when they remember the terrible iudgement seate & the euerlasting fire which is prepared for them.
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.
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The Diuells indéede doe beléeue all matters of faith to be true, but they do not nor cannot beléeue, that they perteine any thing at all to them, they haue no hope of mercie:
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:
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they should beléeue the Lorde when hée telleth them that all those which doe not tourne from theyr vngodlynesse when he calleth them to repentaunce, shall bee cast into Hell.
they should believe the Lord when he Telleth them that all those which do not turn from their ungodliness when he calls them to Repentance, shall be cast into Hell.
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and sanctifie vs by his spirite to bring foorth the true fruites of Faith, and not to haue such a dead beleefe, which doth chaunge vs no more then the faith which the Diuells haue, doth chaunge them.
and sanctify us by his Spirit to bring forth the true fruits of Faith, and not to have such a dead belief, which does change us no more then the faith which the Devils have, does change them.
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and their words and déeds doe plainly shew that they are no more changed then Diuells, which will so bragge of their faith and the strength thereof, that if there should be but ten in the whole Countrie saued, they hope to be of them:
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:
Is not that beléefe which Saint Paule sayth doth iustifie, wrought by ye holy Ghost? Shall we be so blasphemous as to saie the diuells are pertakers of him? You maye well perceiue therfore that Saint Iames doth speake nothing against that which Saint Paule hath proued,
Is not that belief which Saint Paul say does justify, wrought by you holy Ghost? Shall we be so blasphemous as to say the Devils Are partakers of him? You may well perceive Therefore that Saint James does speak nothing against that which Saint Paul hath proved,
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But wilt thou vnderstand (sayth he) O thou vaine man, that the faith which is without works is dead? See howe vehementlye hée thundereth béere, against the carnall professour, calling him a vaine man,
But wilt thou understand (say he) Oh 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,
or plaine inough to teach thée, I will let thée sée such a reason that neither thou nor all the world shall bée able for to gaine saie, it is so strong and so manifest that it will stop the mouths of all the cauillers:
or plain enough to teach thee, I will let thee see such a reason that neither thou nor all the world shall been able for to gain say, it is so strong and so manifest that it will stop the mouths of all the cavillers:
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For the greatest number of professours thinke nothing lesse néedful then to séeke increase of Faith, they suppose and they will saie, they beléeue wel inough they féele no want at all, what shoulde preaching doe, they canne but be••• ….
For the greatest number of professors think nothing less needful then to seek increase of Faith, they suppose and they will say, they believe well enough they feel no want At all, what should preaching doe, they can but be••• ….
ye know that Abraham was an holy man, & a right man indéed, he was highly in fauour with God, the couenant was made with him, that in his séede all nations of the earth shuld be blessed:
you 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:
Likewise ye must néedes graunt, yt as there is but one God, one mediatour, so there is but one Faith, whervpon it followeth, yt as many as haue such a faith,
Likewise you must needs grant, that as there is but one God, one Mediator, so there is but one Faith, whereupon it follows, that as many as have such a faith,
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And whosoeuer they be which do not so, they are degenerates and basturdes, none of his children nor yet pertakers of anye blessing with him, for their:
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:
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but hée is holden fast to this, that if hée will bée saued, he must so beléeue, that he declare and shew forth to the world by his good works and holy life,
but he is held fast to this, that if he will been saved, he must so believe, that he declare and show forth to the world by his good works and holy life,
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Abrahā. But why doth he choose this one worke of Abraham before all the rest? For his life did shine with holy works, he was merciful to ye poore, he interteined & lodged strangers, he was peaceable wt al men, iust & true in al his delings:
Abrahā. But why does he choose this one work of Abraham before all the rest? For his life did shine with holy works, he was merciful to you poor, he entertained & lodged Strangers, he was peaceable with all men, just & true in all his delings:
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doubtles this did excel al ye rest, & so farre passe them, that it maye well inough be mentioned in stéede of them all, it did declare a wonderfull faith and loue towardes God as we may easily sée, considering al the whole circumstaunces of the storie.
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.
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euen when Sara was by nature past childe bearing, he had no other childe by hir, the promise was made in none but in him, In Isaac shall thy séede be blessed.
even when Sarah was by nature passed child bearing, he had no other child by his, the promise was made in none but in him, In Isaac shall thy seed be blessed.
Each man shall now be driuen to confesse, that héere was a great triall, when God doth bid him take his onely sonne euen Isaac, and goe thrée dayes iourney to the place which he would shew him,
Each man shall now be driven to confess, that Here was a great trial, when God does bid him take his only son even Isaac, and go thrée days journey to the place which he would show him,
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Al this did not with-hold, but ye faith of Abraham caried so great a loue in him & feare towards God, that he neuer grudged at the matter nor neuer made delay,
All this did not withhold, but you faith of Abraham carried so great a love in him & Fear towards God, that he never grudged At the matter nor never made Delay,
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: what say ye to Rahab the harlot, was not she iustified by workes, did not hir faith declare it selfe by good workes? Can ye take any exception against this example? Will ye not be ashamed that your faith shoulde not be lyke hirs? As the faith of Abraham did vtter it selfe to the world,
: what say you to Rahab the harlot, was not she justified by works, did not his faith declare it self by good works? Can you take any exception against this Exampl? Will you not be ashamed that your faith should not be like hers? As the faith of Abraham did utter it self to the world,
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yet I say she was his daughter, according as S. Paule setteth it forth in the Epistle to the Romanes, that he should be the Father not onely of them which are of the Circumcision,
yet I say she was his daughter, according as S. Paul sets it forth in the Epistle to the Romans, that he should be the Father not only of them which Are of the Circumcision,
but also of those yt walke in ye steps of ye faith of our father Abraham: like as all his children both of the Iews & Gentiles must do which will be blessed wt their faithfull father Abrahā. Then we haue héere ye exāple of ye father of all ye faithfull, with ye exāple of one of his daughters, which had ben a poore harlot, what excuse remaineth,
but also of those that walk in you steps of you faith of our father Abraham: like as all his children both of the Iews & Gentiles must do which will be blessed with their faithful father Abrahā. Then we have Here you Exampl of the father of all you faithful, with the Exampl of one of his daughters, which had been a poor harlot, what excuse remains,
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Christ our Sauiour doth vse this reason against the Pharesies in the Gospell of S. Iohn. If ye were Abrahams Children (saith he) ye would doe the workes of Abraham: but now ye goe about to kill me, a man that haue tolde you the truth which I haue heard of God, this did not Abraham. And a little after, Ye are of your father the Diuell,
christ our Saviour does use this reason against the Pharisees in the Gospel of S. John. If you were Abrahams Children (Says he) you would do the works of Abraham: but now you go about to kill me, a man that have told you the truth which I have herd of God, this did not Abraham. And a little After, You Are of your father the devil,
What would we haue more plaine then this? Euen the very séed and posteritie of Abraham, which tooke thēselues to be the children of Abraham, 〈 ◊ 〉 the children of God,
What would we have more plain then this? Eve the very seed and posterity of Abraham, which took themselves to be the children of Abraham, 〈 ◊ 〉 the children of God,
yet Christ Iesus telleth them plainly they are the children of the Diuell, and why? Because theyr workes were not like the works of Abraham, their beléefe was not lyke his ▪ but it was dead.
yet christ Iesus 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.
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Shall not we then as boldly say at this day, nay rather, doeth not Christ speake as plainly as he did and telleth vngodlye men to theyr face, howsoeuer ye brag of your faith, it is but 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 you brag of your faith, it is but dead,
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as ye may sée in our great grandmother Eue, God had tolde hir and Adam, that what day soeuer they shuld eate of ye trée, they should dye the death, the Diuell told hir, ye shall not dye, she beléeued him,
as you may see in our great grandmother Eue, God had told his and Adam, that what day soever they should eat of you tree, they should die the death, the devil told his, you shall not die, she believed him,
No, no, saith the Diuell on the other side, that is not true, your faith is good inough, goe on, ye shall doe wel, God hath mercie in store, ye may repent afterwarde.
No, no, Says the devil on the other side, that is not true, your faith is good enough, go on, you shall do well, God hath mercy in store, you may Repent afterward.
When the Apostle, saith héer, that Abraham was iustified by workes, and that Rahab was iustified by workes, &c. We must note that this word iustified is taken diuers waies in ye scriptures, which is one cause (as I noted before) why S. Paule and S. Iames séeme to be contrarie.
When the Apostle, Says Here, that Abraham was justified by works, and that Rahab was justified by works, etc. We must note that this word justified is taken diverse ways in you Scriptures, which is one cause (as I noted before) why S. Paul and S. James seem to be contrary.
for being by our sins guiltie, & to receiue the sentence of condemnation, we are in Christ (into whose mysticall body we are incorporate thorough faith) acquit and discharged, which is called iustification:
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:
For proofe that the Scripture doeth vse the word iustified in this sence, look vpon the saieng of Dauid. That thou maist be iustified in thy saieng, and pure when ▪ thou iudgest, there it can signifie no more but that God might shew and declare himselfe to be iust.
For proof that the Scripture doth use the word justified in this sense, look upon the saying of David. That thou Mayest be justified in thy saying, and pure when ▪ thou Judges, there it can signify no more but that God might show and declare himself to be just.
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In the Gospell of S. Luke. chap. 16. ver. 15. You are they (saith Christ to ye Pharesies) which iustifie your selues before men, but God doth know your hearts.
In the Gospel of S. Lycia. chap. 16. ver. 15. You Are they (Says christ to you Pharisees) which justify your selves before men, but God does know your hearts.
If any man will now demaund, how it can be proued, that S. Iames doth vse it in this latter sense rather then in the former? I aunswere, that the very place it selfe and go no further doth declare this thing:
If any man will now demand, how it can be proved, that S. James does use it in this latter sense rather then in the former? I answer, that the very place it self and go no further does declare this thing:
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we sée héere then yt because by the scriptures this must néedes be taken for an increase of iustification in our father Abraham, yt it must necessarily be vnderstood of that iustification which is before men:
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:
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but my chiefe purpose is yet behinde, and that wherin we are to be wrought vppon yet remaineth, which is a more particular application and handling of this doctrine.
but my chief purpose is yet behind, and that wherein we Are to be wrought upon yet remains, which is a more particular application and handling of this Doctrine.
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Ye will confesse these things which I haue handled to be true, as of necessity we are forced thervnto, we cānot but grant ye the holy ghost hath giuē a perfect touchstone,
You will confess these things which I have handled to be true, as of necessity we Are forced thereunto, we cannot but grant you the holy ghost hath given a perfect touchstone,
& not to let this thing slip away from ye, do ye graunt that the faith which is without works is dead? And that it is no better then the faith of diuels? And yet wil ye still suppose, that idolaters, swerers, railers, adulterers, couetous worldlings,
& not to let this thing slip away from you, do you grant that the faith which is without works is dead? And that it is no better then the faith of Devils? And yet will you still suppose, that Idolaters, swearers, railers, Adulterers, covetous worldlings,
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& griping vsurers, & such like are in good case, or continuing such, canne hope for mercie? Do ye confesse yt ther is but one true faith, which was the faith of Abraham and Rahab? Doe ye also acknowledge that the same faith in them did shew it selfe by good déeds? And wil yée still accept it for a sufficient proofe of a good and sound testimonie of a true beliefe,
& gripping usurers, & such like Are in good case, or Continuing such, can hope for mercy? Do you confess that there is but one true faith, which was the faith of Abraham and Rahab? Do you also acknowledge that the same faith in them did show it self by good Deeds? And will the still accept it for a sufficient proof of a good and found testimony of a true belief,
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when any man can say, I do hurt no man, I liue vprightly & pay euerye man his owne, I haue alwaies ben reputed & 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,
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 you require more of me, I live as my neighbours do, I trust God will hold me excused,
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the seconde is that they suppose themselues bound no further but to absteine from hurting, without regard of doing the dueties of loue, wherein one man is to profit and further another.
the seconde 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.
& to shew that although he loued Isaac déerely, yet he loued God more, so yt if we féele our loue to the Lord our God, to be so small that it cannot preuaile with vs, to kill and mortifie the lusts of sinne,
& 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 Lustiest of sin,
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Doth not this improue the faith of those which for the religion of God are so farre off from hazarding their liues & goods, that they dare not be séene when neuer so little daunger doth arise, wherein are those like vnto Rahab, which will turne with euery winde,
Does 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 does arise, wherein Are those like unto Rahab, which will turn with every wind,
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doe such now iustifie themselues lyke Rahab, haue they such a faith as she had? No déerely beloued, they are as yet verye Infidells and loue themselues,
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,
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and the worlde, more then they loue GOD and his truth, this thing then is most euident, yt the true beléefe doth make all those yt haue it, ready & willing to loose their liues & their goods for ye gospel, this must not séeme to be a strange doctrine,
and the world, more then they love GOD and his truth, this thing then is most evident, that the true belief does 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,
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Let vs conclude this point, wherein it is proued yt they erre & are deceiued, which doe not make account of kéeping religion pure, of louing it before all other things,
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,
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these are brute beasts wtout vnderstāding, very Atheists, which wil say plainly they can sée no differēce betwéen the papists & the professors of ye gospel:
these Are brutus beasts without understanding, very Atheists, which will say plainly they can see no difference between the Papists & the professors of the gospel:
now let vs come to ye second thing wherin they erre, & which this text doth confute sharply, they suppose as I tolde ye, ye men are to haue no farther regard,
now let us come to you second thing wherein they err, & which this text does confute sharply, they suppose as I told you, you men Are to have no farther regard,
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but also doth most straightly tie vs to do al good déeds vnto them, so that he is guiltie before God, not onely which committeth that which the law forbiddeth,
but also does 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,
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wheras this is euidently héere proued, yt such mē as carie a great shew of vprightnes, in refraining from sundry vices, are stil without testimonie of true beléefe,
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,
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because their holy déeds do not appeare, for when as ye holy scriptures do testify, yt ye hart is purified by faith, yt those are borne againe in the new & spirituall birth, that they are new creatures,
Because their holy Deeds do not appear, for when as you holy Scriptures do testify, that you heart is purified by faith, that those Are born again in the new & spiritual birth, that they Are new creatures,
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& haue a new heart, & a right spirit, created and renewed in them, it must néedes be that they are prepared vnto euery good worke, they haue not onely put off the olde man with his corrupt lusts,
& 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 Lustiest,
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There is one step yet further in this matter, I trust that as ye will confesse this, that if those do not beléeue well, which haue no good workes to shewe,
There is one step yet further in this matter, I trust that as you will confess this, that if those do not believe well, which have no good works to show,
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they looke but vnto the bodies of their bretheren, and suppose they are to haue no further regard but of them, to reléeue and ease the miseries of the flesh, let the soule be neuer so blinde, neuer so sicke, in neuer so great danger of eternall destruction, they haue no pitie of that, which doth bewray that they sée no further then this lyfe, they haue no true loue nor pitie in thē,
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 misery's 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 does bewray that they see no further then this life, they have no true love nor pity in them,
and not respect that which is eternall, I must therfore héere againe admonish ye, that such as will haue proofe of their faith by good works, must exercise the same as wel to the soules as to the bodies of men,
and not respect that which is Eternal, I must Therefore Here again admonish you, 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,
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On the contrary side, he can neuer say he hath anye droppe of grace, which delighteth and sporteth himselfe, at the lewde and wanton behauiour of other men.
On the contrary side, he can never say he hath any drop of grace, which delights and sporteth himself, At the lewd and wanton behaviour of other men.
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To féede the hungrie, to cloth the naked, to visit ye sick, & those which are in bōds, to opē as it wer the bowells of mercie and compassion, to all that are in misery:
To feed the hungry, to cloth the naked, to visit you sick, & those which Are in bonds, to open as it were the bowels of mercy and compassion, to all that Are in misery:
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when they sée 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 see men left without instruction, and when they behold the desolations and ruins of the Church, it does pinch them even At the heart, it Causes bitter tears to flow out of their eyes,
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nor yet what that loue in the spirite is, which the Lord commendeth vnto vs. I might héere stand long in perticulars, to shewe the crueltie of those Parents, which suffer their children to be without the knowledge of God,
nor yet what that love in the Spirit is, which the Lord commends 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 séeth his brother stand in néede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? If this be true, that the rich men of the world, do not loue God when they wil not part with their riches, to reléeue ye miserable carcase of their bretheren:
and seeth his brother stand in need, and shutteth up his compassion from him, how dwells 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 you 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 & pure instruction, which by their wealth they might procure,
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,
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Gods word pronounceth them blessed, which imploye theyr goods to féede 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 principal good work, which they are to shew their faith by:
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 Perishes? 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 loue towardes Christ and his Church. Simon Ioanna louest thou me, Féede my shéepe, féede my Lambes, féed my shéepe.
& wherein they Are to declare their love towards christ and his Church. Simon Joanna love thou me, Feed my sheep, feed my Lambs, feed my sheep.
where is the faith which they boast of, is it anye other then the dead faith and the faith of Diuells? Whosoeuer therefore will haue the testimonie of his faith in this callyng, he must execute the office as the Scripture bindeth him.
where is the faith which they boast of, is it any other then 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 binds him.
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for if he did them of loue towards God and his bretheren, would he not then doe that, wherein his loue to both should most of all shewe it selfe? Can he loue God,
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 it self? Can he love God,
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I will nowe drawe towardes an ende, onelye by this place exhorting euerye man, while God giueth him time and abilytie, to giue himselfe to the exercise of good workes, and the seruice of God.
I will now draw towards an end, only by this place exhorting every man, while God gives him time and abilytie, to give himself to the exercise of good works, and the service of God.
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but when we haue done all that we can we are still vnprofitable seruaunts, that all our good workes shal be rewarded, euen to a Cup of cold water, which is giuen for his sake? Make yée bagges which neuer waxe olde, or treasure which neuer faileth in heauen, &c. Shall not the promise of reward mooue vs? Go further,
but when we have done all that we can we Are still unprofitable Servants, that all our good works shall be rewarded, even to a Cup of cold water, which is given for his sake? Make the bags which never wax old, or treasure which never Faileth in heaven, etc. Shall not the promise of reward move us? Go further,
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how much ought we to abhorre to sée it stayned and dishonoured? Is not his name honoured when those which call vppon him, are fruitfull in good workes.
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.
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Is not Gods name dishonoured by the euill conuersation of those which professe his worde? Saith not S. Paule, The name of God is euill spoken of, through you among the heathen? Ought not the Gospell to bée déere vnto vs? Is it not in the mouth of ye greatest number of worldlings,
Is not God's name dishonoured by the evil Conversation of those which profess his word? Says not S. Paul, The name of God is evil spoken of, through you among the heathen? Ought not the Gospel to been dear unto us? Is it not in the Mouth of the greatest number of worldlings,
when they sée ye euill déeds of professors? Loe these are your Gospellers, héere is their holye doctrine, these are they which hunt after Sermons, ye may sée what they are,
when they see you evil Deeds of professors? Loe these Are your Evangelists, Here is their holy Doctrine, these Are they which hunt After Sermons, you may see what they Are,
O wretches, shall not these things moue vs to let the world sée our faith and loue towards God by our good works? likewise is ther any greater loue which can be shewed towards men, thē when they shall be moued by our good déeds, to glorifie God in ye day of their visitation,
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 you day of their Visitation,
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Contrariwise, what a woful and miserable wretch is that which slaundereth & dishonoureth the holy word by his sinfull life, which driueth other from it,
Contrariwise, what a woeful and miserable wretch is that which Slandereth & Dishonors the holy word by his sinful life, which Driveth other from it,
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The Lorde 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.
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.
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