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
merit of the Saints If all this were true and euidently cleere out of Scripture yet will it not follow that wee therefore may pray to them For prayer is a part of Gods worship to bee made onely to God as precepts dobindlys the patterne of all true right praying directeth and holy mens examples doe teach vs So this answer might suffice Yet that their proofes from Scripture may not deceiue the vnconsiderate I wil produce the places for all foure and make answer thereunto I. Scriptures obiected That Angels pray in particular for vs answered Zach. 1. 12. And the Angell of the Lord answered and said O Lord of Hosts how long wilt thou not haue mercy on Ierusalem and on the Cities of Iudah c Answ 1. This was a vision in the night to the Prophet verse 8. and chap. 4. 1. and so an extraordinarie thing and being so and also but a representation for the present to instruct the Prophet a reall and ordinarie act cannot bee concluded from thence Secondly these words are not a Prayer but a kinde of enquirie after the Lords purpose touching the future estate of the Church that he might enforme the Prophet thereof as by the present ensuing answer may appeare in verse 13. and the charge giuen to make the same knowne to the Church verse 14 15. for her comfort in restoring her to glory and peace verse 16 17. Thirdly grant it a Prayer it will not proue that Angels pray for vs because this Angell is not a created Angell but Iesus Christ who is often called in the Old Testament an Angell as before is shewed And that this Angell is so to bee taken is euident For first the Prophet calleth this Angell his Lord vers 9. chap. 4. 4 5. Secondly the Text calleth him the Lord and maketh this Angell and the Lord all one verse 19 20 21. Thirdly to this Angell the other gaue an account verse 11. Fourthly before this Angell stood Iosua the High Priest chap. 3. 1 3. and he is called the Lord verse 2. The Lord said vnto Satan The Lord rebuke thee Satan Tobie 12. 12. I did bring the remembrance of your prayers before the holy One Answ 1. He that is here brought in for an Angell of God in chap. 5. 12. told no better then a lye for he said he was Azarias the sonne of Ananias a mortall mans sonne He could not then be an Angell or if an Angell a lying one And as hee made a lye therein so might he doe in this chap. 12. 12 15. Secondly this place doth not proue that Angels pray for vs. For he saith not that he prayed for them but if the lyer may be beleeued he brought their prayers vnto Gods remembrance and presented them vers 15. as one taking a Petition of another man to present it to a King he is the presenter of it but not the Petitioner Thirdly this Booke is Apocrypha and suspected of idle fables such as learned Papists doe meanely esteeme of Reu. 8. 4. And the smoake of the Incense which came with the prayers of the Saints ascended from the hand of the Angell before God Answ 1. Here is no created Angell but Iesus Christ which is cleere by these reasons First from the allusion to the Priests office seruing at the Altar who was a type not of a created Angell but of Christ Heb. 9. 11. Then from the place where this Angell stands which was at the Altar to offer vpon the golden Altar which was before the Throne but the Angels are in the out circuit of the Church chap. 5. 11. as her guard to keepe her Psal 34. 7. Secondly it is not said that hee offered vp the Saints prayers but he offered vp Incense with their prayers It accompanied the Saints prayers verse 4. and the smoake of the Incense ascended vp with the prayers of the Saints Christs Spirit goeth with the prayers of the Saints like Incense and the vehemencie thereof teaching vs to pray with groanes that cannot bee expressed Rom. 8. is like smoke ascending vp before God or the Incense is Christs own intercession the smoake the efficacie thereof accompanying the Saints prayers vnto God for when wee pray he then prayeth for vs. Thirdly most of the Papists which doe write vpon this Text doe hold this Angell to be Christ Peter Bullenger Thom. Aquin. Rich. de Sancto victore Haymo Dion Carthus Viegas and many other This is nothing then for Angels praying for vs. Dan. 8. 15. When I Daniel had seene the vision c. and chap. 9. 20 21. while I was speaking in Prayer c. Answ 1. The former Text speakes nothing at all of any Angels praying but of the Angels instructing Daniel at Gods commandement chap. 8. 16 17. This was also a vision in a deepe sleepe verse 18. From whence Doctrines of Faith are not to be concluded but soundly to be taught from the literall sense of other holy Scriptures II. The latter Text sheweth that Daniel praying to God chap. 9. 20. the Angell of the Lord was sent to him verse 21. but no mention of any prayer made by the Angell for him Whether Angels pray for vs the Scripture teacheth not If wee yeeld that they doe it followes not that we should pray to See D. White his last booke in answer to Luk. 15. 10. pag. 315 316. to 1. Cor. 4. 9. pag. 317. them The Angels are sent out by God for vs they are often with vs they are helpers and by comming and going at Gods bidding they doe know our affaires here But should wee therefore pray to them it is a part of Gods worship and Angels themselues as before is proued forbid to be worshipped II. Scriptures obiected to proue that Saints departed know what is here done on earth answered Luk. 16. 29. They haue Moses and the Prophets let them heare them Answ 1. It is a Parable and a thing supposed onely not a literall History For after the very letter some things in this Parable cannot be true and therefore they cannot hence conclude a Doctrine as out of a Historie If this place will serue for Saints knowledge from Abraham how can the Papists looke on this Text hindring the people from the Scripture When first Abraham exhorts to the hearing of Moses and the Prophets Secondly denyeth the sending of the dead to instruct as Papists haue beene instructed for their feigned Purgatorie Thirdly he affirmeth that they which will not heare the Scriptures written by Moses and the Prophets will not beleeue such as rise from the dead Thus he confirmeth the authoritie of the Scriptures against wandring visions apparitions Secondly the Papists say that before Christs Ascension Abraham and the rest of the Patriarks were in the place called Limbus patrum How could Abraham know what was done in Earth when he was in the prison Perhaps by enquirie made of other Soules which came thither how the Church did and what other meanes of instruction she had then
it withereth and such a Beleeuer falleth away Luk. 8. 13. and is offended Mar. 4. 17. This is called temporarie faith Of these faiths the question is not for historicall is also in Deuils as well as men Iam. 2. Faith of miracles lasted but for a time and was the faith of some few Faith temporarie may be lost the Scriptures are plaine for it But the faith which we say cannot be lost is that precious faith 1. Pet. 1. 1. that vnfained faith which is accompanied with a pure heart a good conscience 1. Tim. 1. 5. working by loue Gal. 5. 6. that faith which iustifieth Rom. 5. 1. which saueth Eph. 2. 8. by which Christ dwelleth in vs Eph. 3. 17. and by which the world is ouercome 1. Ioh. 5. 4. through which by the power of God we are kept vnto saluation 1. Pet. 1. 5. This is called the most holy faith Iude vers 20. and is properly the faith of Gods Elect Tit. 1. 1. This faith may be shaken and the power of it sometime very greatly weakened and sometime be so made to languish as the true beleeuer may cry with the afflicted Father in the Gospell Lord I beleeue helpe thou my vnbeliefe Mar. 9. 24. the sense thereof being very little and the power thereof hardly felt for a time the partie being as it were in a swoune or traunce through the force of the temptation But yet neuerthelesse it is not lost totally nor finally so as that the elect Beleeuers cannot perish vtterly which is proued not onely from all which hath beene said before for proofe of the certainty of saluation but also by other manifold reasons of great force to perswade hereto I. From God the Father and thus First from his decree which altereth not for in him is no variablenes nor shadow of turning Iam. 1. 17. he changeth not Mal. 3. 6. no more doth his decree but his counsell shall stand Now God hath decreed who shall be saued Rom. 8. 30. and he hath decreed that such shall beleeue Act. 13. 48. that they shall be holy and blamelesse in loue Eph. 1. 4. be confirmed to the Image of his Sonne Rom. 8. 29. walke in good workes Eph. 2. 10. bring forth fruit and that the same shall remaine Ioh. 15. 16. Therefore by this decree of God neither they nor these their graces shall finally decay Secondly From his Couenant which is an euerlasting Couenant not to turne away from vs to do vs good but to put his feare in our hearts that we shall not depart from him Ier. 32. 40. Therefore by this euerlasting Couenant they cannot perish Thirdly From his gifts among which is faith to beleeue in Christ to suffer also for him Phil. 1. 29. But these gifts and callings of God are without repentance Rom. 11. 29. Therefore can they neuer be lost nor they that haue them perish Fourthly From Gods working all in vs both the will and the deed Phil. 2. 13. and all things for vs Esay 26. 12. reioycing ouer vs to do vs good Ier. 32. 41. Psal 147. 11. and 14 9. 4. and to beautifie vs with saluation Psal 149. 4. for what worke he beginneth the same will he perfect to the end Phil. 1. 6. For euery branch that beareth fruite the Father purgeth that it may bring forth more fruit Ioh. 15. 2. Such a branch then shall neuer wither or fall away Therefore the worke of our saluation being begun and continued of God and not being our worke but his who can hinder our saluation Fiftly From Gods promises which are infallible neuer failing in any thing which he hath promised Ios 21. 45. and 23. 14 15. 1. King 8. 56. Now he hath promised First that he will neuer suffer his to be tempted aboue their abilitie 1. Cor. 10. 13. Secondly that he will giue the issue with the temptation that they may be able to beare it 1. Cor. 10. 13. Thirdly that though the iust man be so ouertaken that he doth fall yet shall he not be vtterly cast downe Psal 37. 24. Therefore cannot the Elect fall finally and perish Fourthly From Gods power who establisheth and keepeth vs from euill 2. Thess 3. 3. vpholdeth all that fall and raiseth them vp Psal 145. 14. for he vpholdeth them with his hand that they may not be vtterly cast downe Psal 37. 24. and so are kept by his power vnto saluation 1. Pet. 1. Fifthly therefore except a power be to ouermaster Gods power the Elect cannot perish Sixtly and lastly From the prime cause of all this dealing of God thus with his people why he hath thus decreed couenāted giuen gifts wrought his worke made such promises and so supporteth them which is the good pleasure of his will Eph. 1. 5. his kindenesse his loue and mercie Tit. 3. 3 5. Ioh. 3. 16. without any desert of ours Tit. 3. 5. Now the same cause euerlastingly remaining in him which moued him to chuse vs is that which continueth euer his goodnesse towards vs and therefore cannot the Elect finally perish Thus farre reasons from God the Father II. From God the Sonne Iesus Christ First he is not onely the Authour but also the finisher of our faith Heb. 12. 2. Therefore our faith cannot be lost Secondly in him all the building fitly framed together groweth into a holy Temple Eph. 2. 21. That therefore which groweth doth not decay nor can perish Thirdly He saueth his people Matth. 1. 21. loseth nothing nor casteth any out that come to him Ioh. 6. 37 39. nor can any plucke them out of his hand but he giueth to them eternall life Ioh. 10. 28. How is it possible then that any of his should perish Fourthly He hath prayed God for all his whom his Father hath giuen him who either haue beleeued or shall beleeue in him Ioh. 17. 9 20. that he would keepe them through his Name from euill ver 11. 15. and he also doth still make continuall intercession for his Rom. 8. 34. Heb. 7. 25. and appeareth for them in his Fathers presence Heb. 9. 24. Now vnlesse men will say that Christs prayers are not heard contrary to Ioh. 11. 42. and that God is not well pleased with him contrarie to Matth. 3. 17. it cannot be that his faithfull children should perish and lose their faith III. From God the holy Ghost who dwelleth in vs 2. Tim. 1. 14. and abideth in vs 1. Ioh. 2. 27. who is called Gods earnest in our hearts 2. Cor. 1. 22. and 5. 5. and so are we sealed therewith Eph. 1. 13. and thus not here for a time but euen vnto the day of Redemption Eph. 4. 30. Therefore is it not possible for the Elect to perish except this earnest of our God and this his Heauenly Seale be of no validity IIII. From the words of Scripture speaking so confidently of true Beleeuers saluation He that beleeueth in the Sonne hath euerlasting life Ioh. 3. 36. and shall not come into condemnation but is passed from death vnto