Christ and applying him to vs which is not the propertie of any other grace Thirdly by onely wee meane that in the act of iustification before God this faith onely and alone is that grace which applyeth Christ vnto vs and is the instrumentall cause of our iustification and not that hereby wee doe seclude repentance charitie and good workes from being liuely fruits and effects of faith but no causes at all of our iustification before God Yet vnderstanding these tearmes thus they hold That a man is not iustified before God onely by faith Confuted by their owne Bible 1. IT secludeth from our iustification before God three things First the Law from being able to iustifie vs Gal. 3. 11. It is manifest that in the Law no man is iustified with God Rom. 8. 3. It was impossible by the Law being weakened by the flesh Act. 13. 39. You could not be iustified by the Law of Moses Secondly All the workes of the Law Rom. 3. 20. 4. 2. Gal. 2. 16. By the workes of the Law shall no flesH be iustified before him being iustified gratis by his grace vers 24. Thirdly All a mans owne iustice in the state of grace For Saint Paul layeth aside his owne iustice which is of the Law Phil. 3. 9. yea and denyeth himselfe to bee iustified by his owne well-doing for he saith I am not guilty in conscience of any thing but I am not iustified herein 1. Cor. 4. 4. Thus wee see what is secluded from iustifying of vs. Secondly it ascribeth iustice to faith Rom. 10. 6. iustice which is of faith and this is the iustice of God in faith Phil. 3. 9. by which faith wee are iustified Rom. 3. 8. Rom. 5. 1. Gal. 2. 24. Thirdly in the act of iustification by faith it secludeth works from it saying Rom. 3. 28. We account a man to bee iustified without the workes of the Law Rom. 4. 5. Faith is reputed to iustice to him that worketh not Gal. 2. 16. A man is not iustified by the workes of the Law but by the faith of Iesus Christ How cleere are these places for iustification by faith only when they seclude workes and giue it to faith Fourthly it no where exhorteth vs to iustification For iustification is not a vertue in vs nor our worke but the worke of Christ who is our righteousnesse Ier. 23. 6. Rom. 10. 4. 1. Cor. 1. 30. But we are exhorted to beleeue Now of faith most excellent and admirable things are spoken for our euerlasting comfort By it Christ dwelleth in vs Ephes 3. 17. By it we are made the children of God Gal. 3. 26. Ioh. 3. 12. 1. Ioh. 5. 1. By it wee liue Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. we stand 2. Cor. 1. 24. we walke 2. Cor. 5. 7. wee haue boldnesse accesse with confidence to God Ephes 3. 12. Rom. 5. 2. and peace with God Rom. 5. 1. and without this it is impossible to please God Heb. 11. 6. For to this is imputed iustice Gal. 3. 6. Rom. 4. 3. and 9. 31. by this are we iustified Rom. 3. 28. Gal. 3. 8. attaining to the righteousnesse of God by it Phil. 3. 9. By this doe we ouercome the world 1. Ioh. 5. 4. By this are wee kept vnto saluation 1. Pet. 1. 5. By this wee haue eternall life Ioh. 3. 36. and are saued Ephes 2. 8. wee shall not perish Ioh. 3. 16. nor come into condemnation but passe from death to life Ioh. 5. 24. Thus we see the excellencie of this faith in Christ which is called the faith of the elect Tit. 1. 1. the end where of is the saluation of our soules 1. Pet. 1. 9. And that wee might not rest vpon any other thing but vpon Christ by faith the Apostle saith Gal. 5. 6. In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Contraried by Antiquitie Touching iustification by faith onely the ancient Fathers are very cleare for vs against the Papists Chrysost hom 3. ad Tit. If thou beleeuest why addest thou other things to faith as if faith onely could not suffice to iustifie And in Hom. 7. Rom. 3. speaking of Gods goodnesse saith he not onely saueth vs but also iustifieth and glorifieth vs vsing no works hereunto but requireth faith onely Hilar. Can. 8. in Matth. saith Faith onely iustifieth Basil Hom. de humilit saith This is true and perfect reioycing in God when a man is not lifted vp in his owne righteousnesse but knoweth himselfe to be without true righteousnesse and to be iustified by faith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in Iesus Christ Ambros on Rom. 3. They are iustified freely because doing nothing neither repaying againe any thing in stead thereof they are iustified onely by faith And on Rom. 4. There is no need of the Law seeing the wicked is iustified onely by faith Theophylact. on 3. chap. ad Galat. Faith onely saith hee hath in it the power to iustifie Hesychius in Leuit. 14. lib. 1. Grace is apprehended onely by faith and not by workes Primasius ad Rom. 5. ad Gal. 2. He doth iustifie the wicked by faith onely Faith onely sufficeth you vnto saluation Theodoret in Ephes 2. By faith onely he forgiueth sinnes Bernard in Cant. Serm. 22. Beleeue in God that iustifieth sinners and being iustified by faith onely hee shall haue peace with God Thus the Fathers speake according to the Scripture in our manner of speaking in plaine termes Gainesaid by themselues Aquinas on Rom. 3. lect 4. Gal. 3. lect 4. Workes be not saith he the cause why a man is iust before God but rather they are the manifestation and execution of his iustice For no man is iustified by workes but by the habit of faith infused yea iustification is done by faith onely The ordinary Glosse Iam. 2. saith That Abraham was not iustified by the workes he did but by faith onely his oblation being a worke of his faith and a testimonie of his righteousnesse Erasmus saith that the word onely which now a dayes they showt at so in Luther is reuerently heard and read in the writings of the Fathers And Bellarmine de iustific lib. 5. cap. 7. saith It is most safe to repose our whole confidence in the onely mercy and goodnesse of God which is in effect that which wee teach in this point of iustification Scriptures obiected answered 1. Cor. 13. 2. Though I haue all faith so that I could remoue mounaines and haue no charitie I am nothing Answ 1. The faith here is of working miracles and not of iustifying faith Secondly to haue faith without charitie is spoken of here by supposition for true sauing faith is that which workes by loue which wee teach and allow not of a fruitlesse faith Thirdly this is not against the tenent that faith onely iustifieth For here is no word of iustification but a condemning of a faith without loue which iustifying faith is not without For though faith onely
iustifyeth yet it is not alone without charitie and other fruits which euer accompany it to shew it to bee sauing faith but yet not as any causes with it of our iustification Iam. 2. 24. Ye see therefore how that by workes a man is iustified and not by faith onely Answ To shew the sence and plaine meaning of these words which are the conclusion from the former discourse wee must consider First to whom Iames speaketh hee speaketh to vaine men verse 20. which boasted of their faith saying they had faith and yet were without workes verse 14. This was the occasion of the Apostles discourse Secondly the scope which was not to shew what place faith hath in iustification whether that faith onely iustifie before God for that was Saint Pauls drift to the Romanes Rom. 4. 5. but this here is onely to shew what faith it is that saueth not verse 14. Thirdly the faith here spoken of and condemned is such a faith First as stood onely in words without workes like the charitie of such who say to the poore Goe in peace be warme and filled but yet giue them nothing to warme and fill them verse 15 16. Secondly a dead faith verse 17. 20 26. Thirdly an Historicall faith which the diuels themselues haue Fourthly a faith contrary to Abrahams faith For his was an operatiue faith and which he that hath can shew by workes verse 18 21. a faith that worketh by works shewing it selfe to bee perfect that is true and sincere verse 22. By which faith Abraham beleeuing it was counted to him for righteousnesse ver 23. where note that when righteousnesse which was counted to Abraham is mentioned it is ascribed to his faith which so did shew it selfe by workes and not to his deeds done which Saint Paul makes the fruits of this his faith Heb. 11. 17. Therefore all these things premised and cleerely manifest out of the Text these words in this verse 24. carry the sense Ye see therefore by all this aforesaid how that by workes that is by faith shewed by workes that a man is iustified and not by faith onely that is by faith alone a solitarie faith which hath no workes of which the vaine man boasteth For onely here is vsed for alone For when the Greekes place the word onely after faith as here then it signifieth alone but before faith it signifieth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this interpretation first is agreeing to the scope of the Apostle Iames here Secondly it doth not oppose S. Pauls Doctrine Rom. 3. and 4. which secludeth workes from faith in the act of our iustification Thirdly the words in this Text of Iames confirmeth this exposition that workes are put for faith shewed by works in ver 18. where he bringeth one in vrging to shew faith by workes Also when in verse 21. he had spoken of Abrahams iustification by workes he by and by saith verse 22. Seest thou how faith wrought by his workes And then thereupon produceth Scripture in verse 23. to proue not that Abrahams worke was counted to him for righteousnesse as Iames would haue done if he had intended to teach iustificatiō by works but that it was the faith of Abraham which did worke by workes that made him to be reputed righteous before God Gal. 5. 6. For in Iesus Christ neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Answ This place magnifieth sauing faith which worketh by loue for which we plead and therefore is nothing against but altogether for that which we teach for we speake not of alone faith but of onely faith in the act of iustification The places cited by the Gagger Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises c. Answ This place is not to the purpose for here is no mention of faith nor of iustification by faith but here is one righteousnesse preferred before another That of the Scribes and Pharises bringeth not to Heauen for it was legall sought by workes and to establish their owne righteousnesse being ignorant of the righteousnesse of God Rom. 10. 3. which is Euangelicall sought by faith and inherent in Christ in all fulnesse of perfection which exceeded the righteousnesse of the Scribes and Pharises Mat. 7. 21 22. Not euery one that saith to me Lord Lord c. Answ This is nothing neither to proue the point This is against idle and vaine professors of Christ that haue not the faith that iustifieth Matth. 11. 26. Yea O Father for so it was thy good pleasure This is foolishly quoted Matth. 12. 33. Is of a fruitfull and fruitlesse tree Matth. 16. 16. Thou art Christ the Sonne of the liuing God Peters profession of his faith The very naming of these sheweth the vanity of this Gaggers citing of Scriptures Matth. 19. 17. If thou wilt enter into life keepe the Commandements Answ 1. This is nothing against iustification by faith onely which faith is neuer without obedience to Gods commandements 2. Christ speakes not of that which the young man was able to doe but he seeking righteousnesse by the Law Christ answered him thereafter legally intending to discouer to him his rashnesse and pride as the euent sheweth For the young man was couetous and loued his riches on earth more then treasure in heauen verse 21 22. Gal. 3. 12. But the Law is not of faith but the man that doth them shall liue in them Answ The whole course of the context is for iustification by faith and against iustification by works The eighth vers speaks of the iustification of the Gentiles through faith The ninth verse saith that they that be of faith are blessed with faithfull Abraham The tenth verse pronounceth them that are of the deeds of the Law accursed The 11. verse confidently auerreth that no man is iustified by the Law in the sight of God and giueth the reason for the iust shall liue by faith In verse 12. is an argument to refell confidence in workes For the Law saith he is not of faith So as if we liue by faith wee cannot liue by the Law for it propounds life to the doers but not to beleeuers as the Gospell doth 1. Tim. 5. 8. If any prouide not for his owne c. Hath not he an idle braine is not he worthy to be gagged for a lewd babbler that will alledge this Scripture against iustification by faith onely when we speake of a holy liuely and obedient faith 1. Ioh. 2. 4. He that saith he knowes him and keepes not his commandements c. 1. Ioh. 3. 22. Whatsoeuer we shall aske because we keepe his commandements and doe those things which are pleasing in his sight Answ The first place condemneth knowledge without practice So doe we and such a faith too The second is an effect of that good confidence in God spoken of in verse 21. describing such as haue such boldnesse towards God by the true signes and fruits of
thereof and to discouer to him his hypocrisie for when he commanded him but one thing verse 21 22. he failed in performance Rom. 13. 8. He that loueth another hath fulfilled the Law Answ As our loue is so is the Law fulfilled but our loue is imperfect for wee are exhorted to increase in it 1. Thes 4. 10. therefore is our obedience imperfect Secondly the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law for that it worketh no ill to our neighbour Where note first that here he speakes of loue to our neighbour and not of the loue to God And secondly that loues fulfilling of the Law is in the negatiue in not working ill and not in the affirmatiue in doing well and therefore but a poore perfection of obedience Thirdly it is the fulfilling of the Law because the commandements of the second Table are comprehended in the commandement of louing our neighbour as our selues verse 9. and not for that loue makes vs sufficient perfectly to fulfill the whole Law Rom. 7. 3. Is nothing at all to the purpose It speakes of the wife freed or not freed from the Law of her husband Iosh 11. 15. Answ The praise of Moses and Iosua in their obedience But first this was in their seruices performed in such outward things as God commanded them and not of their spirituall obedience to the Morall Law Secondly if applyed to proue perfection in them it is mis-applyed for Moses offended God so as hee dyed before the people came into Canaan yea he so displeased the Lord as God would not heare him in his request to let him goe into the Land Also Iosua erred against the commandement of God in making vnaduisedly a league with the Gibeonites Thirdly God is pleased to passe by his seruants frailties in giuing them praises and speaketh of them as if they neuer had done amisse because he will not in his mercy impute their wants and defects vnto them for his Sonnes sake in whom they are and in whom God is well pleased Iosh 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe So it teacheth what they ought to doe but proueth not that either they did or were able perfectly to doe what they were bidden Psal 17. 3. There is no iniquitie in me Answ 1. This is to be vnderstood of his carriage towards his enemies for otherwise he once sinned in both murther and Adultery Secondly Dauid speakes often as a type of Christ whose person he did beare so as Christ in the Prophets is often called Dauid Thirdly in the Originall the word iniquitie is not but there may be vnderstood deceit or hypocrisie so as Dauid here cleereth not himselfe of sinne but of hypocrisie for in the Originall there is onely the Verbe Thou shalt not finde Deut. 30. 11 12 14. This commandement c. is not hidden nor farre from thee c. But in thy mouth and in thy heart that thou maist doe it Answ 1. The Apostle expoundeth this of the Word of faith Rom. 10. 8. And so it is not for the Gaggers purpose Secondly if vnderstood of the Law written in the heart and professed by mouth yet this place sheweth onely the end that it may be done but not either the manner or measure of doing 1. Ioh. 2. 4. This speakes of keeping but our question is of the perfection of which not a word here Iob 1. 22. Answ 1. The words are to bee vnderstood not of all Iobs life for he after fell into a cursing and so sinned but of his patient carriage in this great conflict Secondly the words shew what is meant by his not sinning to wit that hee did not charge God foolishly Iob 27. 6. My righteousnesse I hold fast Answ 1. This is of the righteousnesse of his cause in pleading against his friends for he held that hee was not punished so of God for his sinnes as his friends iudged him to be Secondly if it be vnderstood of his person it is to bee taken so of his righteousnesse before men for in chap. 9. 20. hee saith If I iustifie my selfe mine owne mouth shall condemne me Thus hee speakes against himselfe in the apprehension of righteousnesse before God so also in verse 21. 30 31. and chap. 10. 15. abhorring himselfe and repenting in dust and ashes chap. 42. 6. Rom. 2. 27. Shall not the vncircumcision c. if it fulfill the Law c Answ This place teacheth not that a Gentile is able to fulfill the Law but Saint Paul speakes by a supposition If he did he should condemne the Iew which bragged of Circumcision and yet was a transgressor of the Law Luk. 10. 28. This doe c. Answ This Christ spake to a proud Iustitiarie who rested vpon the Law so hee spake in the tenure of the Law which none could performe to beate down his pride and not to shew what man could doe Luk. 15. 7. Ninety and nine iust persons that need no repentance Answ 1. To take the words after the letter is flat against these Scriptures Rom. 3. 10 23. Iam. 3. 2. Eccles 7. 20. Now if the iust man sinne then he needeth repentance And the Lords Prayer teacheth to aske dayly forgiuenesse Secondly the words were spoken against the proud conceited Scribes and Pharises verse 2. who thought themselues such iust ones but we not Thirdly the words may be spoken comparatiuely in respect of such as notoriously breaking out as the stray sheepe the other keeping within bounds may be said to be iust and to need no repentance like the other out-strayer 1. King 14. 8. Dauid who kept my Commandements and who followed mee with all his heart to doe that onely which was right in my eyes Answ 1. This praise of Dauid respecteth his care of Gods worship which Ieroboam had violated by setting vp Idolatrie which Dauid did not Secondly if farther extended then it is meant of his measure the manner for his vprightnesse and the intendment of his mind but not of full perfection in all things for he once fell fearefully in the matter of Vriah chap. 15. 5. also in numbring the people 2. Sam. 24. Ephes 1. 4. That wee should be holy without blame before him Answ Being chosen in Christ as in the former part of the verse So our holinesse and vnblameablenesse in Gods accepting vs in Christ For we haue no righteousnesse in our selues to iustifie vs before God Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word Thou shalt loue c. Answ For this see the answer before to Rom. 13. 8. yet further here note that he onely telleth them what is the excellencie of loue but hee also rebuketh them for the breach of it verse 15. What is this to the perfect fulfilling of the Law Gen. 6. 9. Noah iust and perfect Answ In his generation in respect of others and before men but not before God For did he not after fal into drunkennesse Now