A short analysis of a part of the second chapter of S. Iames, from the 14. verse to the end of the same With a briefe confutation of the Rhemists annotations therevpon written. By Iohn Morgan. 1588

Rhemists Annotations in 2. Chap. of Iames.

Verse . 13. Iudgement without mercie . ] Nothing giueth more hope of mercie in the next life , then the works of Almes , charitie , and mercie , done to our neighbors in this life : Neither shall any be vsed with extreame rigour in the next world , but such as vsed not mercy in this world , Aug. de peccat . merit . lib. 2. cap. 3. which is true , not only in respect of the iudgement to euerlasting damnation , but also of the temporall chastisement in Purgatorie , as S. Augustine signifieth , declaring that our venial sinnes be washed away in this world , with dayly works of mercy , which otherwise should be chastised in the next , See Epist. 29. aforesaid in fine , and lib. 21. De Ciuit. Dei . cap. 27. in fine .

Answere .

COncerning the temporall chastisement in Purgatorie , as the Iesuits do place the principall buttresse of defence therof in S. Augustine . But how inconstant Augustine was in this error , appeareth by this , that sometimes he doubteth whether there be any such matter , other-whiles he seemeth plainely to deny all other receptacles of the soules departed , beside heauen and hell : for both in his Enchiridion ad Laurentiā 69. cap Et de octo Dulcitij in quaestionibus quest. ●he saith , That as it is not incredible , that such a matter may be after this life , so it may be doubted whether it be so or no , likewise in his booke De fide & operibus cap. 16. he hath these words , speaking of that text of S. Paul , 1. Corinthians 3 , Therefore whether in this life only men suffer these things , either after this life such iudgements do follow , it abhorreth not , for as much as I thinke , from the reason of truth the vnderstanding of this sentence . Againe , in Hypognost . cont. Pelagianos lib. 5 , he acknowledgeth the kingdom of heauen , for to receiue the godly , & hell fire for the punishment of the wicked , but a third place saith he we are alltogether ignorant of , neither do we find it in the holy Scriptures . To the like effect he writeth , De verbis Apostoli , Sermone 14 , where he acknowledgeth the right hand and the left hand of God , that is , the kingdome of heauen , & the paines of hell , the middle place he vtterly denieth , wherein infants might be placed , because there is no mention therof in the Gospell . The foundation of Popish Purgatorie , is the distinction of mortall & venial sinnes , whereas the word of God plainly determineth , that euery sin is mortall , & deserueth eternall death . Cursed is euery one that abideth not in all things that are written in the Lawe , to fulfill them , Deut. 27. The soule that sinneth shall dye , Ezek. 18. The reward of sinne is death . And as for that distinction which S. Iohn maketh , cap. 5.1 . Epist . of a sin to death . A sin not to death , hath nothing common with that of the Papists , for all sin that by the mercy of God is pardonable , he calleth a sin not vnto death , for which God is intreated , that giueth life to them that haue so sinned : and that sinne he counteth vnto death , which is irremissible , as obstinate and wilfull apostacie . Heb. 6. Blasphemie against the holy Ghost , Math. 12 , for which it is not lawfull to pray , thus by the iudgements of Gods word , are all sins mortal , which the Iesuits call veniall , and all that they count mortall , by Gods spirit are counted venial : for by the iustice of God all sins are mortall , but by his mercy they are all pardonable , except that sinne vnto death , whereof S. Iohn speaketh .

Rhemists Annotat. Iames 2. vers. 4.

Ver. 14. What shall it profit , if a man say he hath faith . ] This whole passage of the Apostle is so cleere against iustification or saluation , by only faith , damnably defended by the Protestants , and so euident for the necessitie , merit , or concurrence of good works , that their first Author Luther , and such as exactly follow him , boldly ( after the manner of Heretikes ) when they can make no shift , nor false glose for the text , 〈◊〉 ●he Booke to be Canonicall Scriptural But Caluin and his companions disagreeing from their ministers , confesse it to be holie Scripture . But their shifts , and 〈◊〉 gloses , for answere of so plaine places , be as impudent , as the denying of the Epistle was in the other : who would neuer haue denied the Booke , thereby to shew them-selues Heretikes ; if they had thought those vulgar euasions that the 〈◊〉 , and Caluinists do vse ( whereof they were not ignorant ) could haue serued in both sorts , the christian Reader may see , that all the Heretikes , vaunting of expresse Scriptures , and the word of God , is no more but to delude the world : whereas indeede , be the Scriptures neuer so plaine against them , they must either : be wrested to sound as they say , or else they must be no Scriptures at all , and to see Luther , Caluin , Beza , and their felowes , sit as it were in iudgement of the Scriptures , to allow , or disalow at their pleasures , it is the most notorious example of Hereticall pride and miserie that can be : See their Prefaces , and Censures vpon this Canonicall Epistle , the Apocalypse , and other .

Aunswere .

IF the Doctrine deliuered by S. Paule , defended by the auntient Fathers be damnable , of our iustification by faith only , we haue no skill of such sharpe censures . Was it damnably vttered by Basile , in Homil. de Humilit . This is sound and perfect reioycing in God , when as a man is not lifted vp with his owne righteousnesse , but knoweth him-selfe to be voyde of true iustice , but to be iustified by faith alone in Christ : for verely , to beleeue alone , is righteousnes . And Nazianzene , Take away your merit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and as for the necessitie and concurrence of good works , we yeeld that good works are necessarie to saluation , and the fruits of faith , do alwayes concurre , that a good trée doth bring forth good fruits . If they be to be counted Heretikes which haue doubted of the authoritie of this Epistle , Eusebius then lib. 2. cap. 23. counting the same in plaine words , a Bastard : Luther then hath a companion with him in this his opinion . The Councell of Laodicea , cap. 59. did leaue the booke of Reuelation out of the number of Canonicall bookes . Dionisius Alexandrinus writeth , as Eusebius reporteth , lib. 7. cap. 25. that many of his predecessors vtterly refused & reiected the booke of Reuelation . Now if that which you obiect against Luther were true , his error therin , common to him with others , must neither preiudice the authoritie of that Epistle , nor the credit of those who reuerence the same as a portion of Gods word , reade it , and expound it in their Churches . Who haue wrested the Scriptures , you , or we , might heere be at large set downe to your shame : the gloses of the Zuinglians and Caluinists , as you call them , wherein do they differ from your Angelicall Thomas vpon this chapter , or the ordinarie glosse vpon this scripture , saying that Abraham was iustified without works by only faith , but yet the offering of his some was a testimonie of his faith and righteousnesse . Nay , it is not Caluin and Beza that sit as Iudges vpon the Scriptures , to allow or disalow at their pleasures . Ambrose Catharine vpon the Epistle ad Galat. cap. 2 , It is the Popes proper priuiledge to canonize Scriptures , or to reproue Scriptures : this indéed is the most notorious example of hereticall pride and miserie , that can be : whereas you bid vs see the Prefaces of Luther and others , I referre you to Luthers Preface before his works , and there you shall sée the modestie of Luthers spirit . Before all things , I pray the Godly Reader , and beséech him , for our Lord Iesus Christ his sake , that he would reade these things with iudgement , nay rather with much pitie , and let him knowe that sometimes I was a Monke .

Rhemists Annotation .

Verse . 21. Abraham was he not iustified by workes ? ] It is much to be noted , that S. Augustine in his booke De fide & operibus , cap. 14. writeth , that the Heresie of only faith iustifying or sauing , was an old Heresie in the Apostles time , gathered by the false interpretation of some of S. Paules profound disputation , in the Epistle to the Romanes , wherein , hee commended so highly the faith in Christ , that they thought good workes were not auayleable : adding further , that the other three Apostles , Iames , Iohn , and Iude , did of purpose wright so mutch of good workes , to correct the said error of only faith , gathered by the misconstruction of S. Paules words : yea when S. Peter , Epist. 2. cap. 3. warneth the faithfull , that many things be hard in S. Paules writings , and of light vnlearned men mistaken to their perdition : The sayd S. Augustine affirmeth , that he meant of his disputation concerning faith , which so many Heretikes did mistake to condemne good works : and in his Preface of his Commentarie vpon the 31. Psalme , he warneth all men , that this deduction vpon S. Paules speach : Abraham was iustified by faith , therfore works be not necessarie to saluation , is the right way to hell and damnation . And lastly , ( which is in it selfe verie plaine ) that we may see , this Apostle did purposely thus commend vnto vs , the necessitie of good works , and the inanity and insufficiencie of only faith to correct the error of such as misconstrued S. Paules words for the same . The sayd holie Doctor , lib. 83. q. 9. 76. noteth that of purpose he tooke the verie same example of Abraham , whome S. Paule sayd to be iustified by faith , and declareth that he was iustified by good workes , specifying the good worke for which he was iustified , and blessed of God , to wit , his obedience and immolation of his only Sonne . But how S. Paule saith that Abraham was iustified by faith , see the Annotations vppon that place , Rom. 4. verse . 1.

Aunswere .

YOur note out of S. Augustine is not worth the noting , for any thing that our doctrine can be thereby touched : for S. Augustine in that place writeth against the wicked opinion of those , who mistaking S. Paules words of iustification by faith without works , do by an euill securitie neglect to liue well , not seeking by true faith the helpe of God , to the ouercomming of their owne euill concupiscences , but do despise the works of righteousnes , and by a dead faith do promise to them-selues euerlasting life : these be S. Augustines expresse words in that place truly translated , which you haue most vntruly and malitiously alleaged against vs , and against the heresie ( as you tearme it ) of iustification by faith only , and did vtterly cast away all care of good works , & godly life , as they did against whome S. Augustine did write , whereas we by faith onely iustifying vs , meane not to exclude the doing , but the merits of our good works . As for the Heretikes , which did mistake the Scriptures , and out of the wholsome words of S. Paule , did like Spiders sucke poysonfull iuyce , the same being turned into their owne infected nature , we accurse them to the pit of hell : And as for Libertines which turne the grace of God into wantonnesse , we say with S. Augustine : How farre therefore are they deceiued , which promise them-selues life by a dead faith : The vanitie and insufficiencie of onely faith , as Iames this blessed Apostle meaneth , we all graunt . For , as Augustine saieth , De Grat. & liber . Arbitr . cap. 7. Men not vnderstanding that which the Apostle faieth , wee déeme a man to bee iustified by faith without the workes of the law : they thought he sayd , that faith was ynough for a man albeit he liue ill , and haue no good workes . In the same place by you cited , lib. 83. quaest. 76. he giueth righteousnes to faith , he taketh away the same from workes . Therefore whereas the Scripture in Iames saieth , Abraham was iustified by his workes , he sheweth thereby , that he was indued not with a vaine and imaginarie , but with a true and sound faith and righteousnesse , and that by his deedes he was declared , truely to haue been a righteous man : we giue vnto workes as much as by the Scripture we haue learned , ought to be yeelded : We do not of our workes frame a new Christ vnto our selues , that we should hope by their merites to be made righteous , and to obteyne by them the heauenly life . These workes , this righteousnesse , this heauen , wee willingly leaue to you and your fellowes , who seeke to bee iustified . If you had well marked S. Augustine in his proface vpon Psal. 31. Iames ( sayth he ) in his Epistle , agaynst them , which would do no good workes , presuming of only faith , commended the workes of Abraham himselfe .

And because the Iesuites referre vs to Rom. cap. 4. vers. 1. I will set downe their words .

Vers. 1. Abraham ] The Apostle disputing in this Chapter , as before , against them that thought they might bee iustified by their works , done without the grace of Christ and faith in him , proposeth Abraham for an example , and proueth that he had no iustice , nor estimation of iustice before God , by any workes done before he had faith , and Gods grace .

Aunswere .

TO the intent your cauilling may the more appeare , you say in this place the Apostle disputeth agaynst them that thought they might be iustified by their workes , done without the grace of Christ . But the Apostle in the Epistle to the Galathians auoucheth in the 5. Chap. agaynst them , which ioyned the workes of the law with the faith of Christ . In 4. vers . You are made voyde of Christ whosoeuer are iustified by the law , and ye are fallen from grace . And the Apostle vsing the testimonie of the Prophet Abacuk 2. Chapter vers. 4. Rom. 1. vers. 17. and Galathians 3. vers. 11. to proue that wee are not iustified by the workes of the law not after faith : for so he frameth the argument to the Galat. That no man is iustified by the law with God , it is manifest ; because the iust shall liue by faith : but the law is not of faith , and so doth Chrysostome interpret Paule in Galat. 3. Ostendit quod fides iustificet , testimonio Prophetae Abacuk .

Rhemists Roman. 4. vers. 2.

By workes . ] If Abraham did any commendable workes before he beleeued Christ , as many Philosophers did , men might count him iust therefore : But in Gods sight ( who accepteth nothing without faith in him , of that proceedeth not from his grace ) he should neuer haue had the estimation of a iust man . Therefore God in the Scripture reputing him as a iust man , giueth the cause thereof , saying : Abraham beleeued God , and it was reputed to him for iustice .

Aunswere .

ALL your shiftes cannot elude so playne Scripture , Maledicta glossa quae corrumpit textum : S. Paule is fittest to expound his owne meaning , Galat. 3. vers. 8. But the Scripture foreseeing that God would iustifie the Gentiles , by faith , preached the Gospell vnto Abraham before , saying : in thee shall all the Nations be blessed . vers. 9. Therfore they which are of faith are blessed with faithfull Abraham : Abraham beleeued God , it was imputed to him for iustice . Ergo , his faith alone did saue him , neither his workes before , nor after .

Rhemists Annotat. Rom. 4. vers. 4.

To him that worketh ] That is to say , he that presumeth of his owne works , as done of himselfe , without faith , Gods helpe , and grace : and saying that grace or iustification , were giuen to him for his workes ; this man doth chalenge his iustification as debt .

Aunswere .

WHo do presume of their owne workes : but they which say by their works proceeding of grace , they do deserue or merit heauen , and that say their works can bee none other , but the valure , desert , price , worth , and merite of the ioyes of heauen : as in your Annotat . 1. Cor. 3. vers. 8. you haue set downe : who do chalenge their iustification as debt : but the Popish Diuines , whose generall doctrine of their Schooles these late yeeres hath been : Euerlasting life is a reward due for our merites : euerlasting life , except it were a due debt , it were vncertaine ; because hire is certaine , mercie is vncertaine . But confound grace and workes as you will , and compound with S. Paule if you cau , Rom. 11. vers. 6. If it be of grace , not now of workes : otherwise now grace is not grace : but if of works , not now of grace , otherwise the worke now were not worke . Thus I haue seene a little according to your direction your Annot. Rom. 4. vers. 1. Now to follow you in S. Iames.

Rhemists . Cap. 2.

Vers. 22. Faith did worke with ] Some Heretikes hold that good workes are pernitious to Saluation & iustification : other , that though they be not hurtfull but required , yet they be no causes or workers of Saluation ; much lesse meritorious , but are as fruits and effects issuing necessarily out of faith . Both which fictions , falshods and flights from the plaine truth of Gods word , are refuted by these wordes , when the Apostle sayth , that faith worketh together with good works , maketh faith to bee a coadiutour or Cooperator with works , and so both ioyntly concurring as causes , and workers of iustification : yea afterward he maketh workes the more principal cause , when he resembleth faith to the bodie , and workes to the spirite or life of man .

Aunswere .

IT were to bée wished that you had nominated those Heretikes , that wee might haue knowne them by their names . If any haue sayd their workes are imperfect , and so pernitious for any man to place his confidence of euerlasting life in his maimed and stayned obedience , they haue such partners as you shall not for so saying bee able to attach of heresie . S. Paule when as he abounded with most excellent workes , he denyed that hée obtayned righteousnesse or life thereby . 1. Cor. cap. 4. vers. 4. Neither would he reioyce in any thing but in the crosse of Christ , Galath. 6. vers. 14. Hieroni. in Esaiam , cap. 64 , If we behold our owne merits , we must be driuen to desperation . And Origen vpon Math. Tract. 8 , Say that you are vnprofitable seruants ( saith Christ ) for notwithstanding we haue done all things that are commaunded , yet haue we done no good thing : for if our doings were good indéede , then were they not vnprofitable : but any good déede of ours is called good , not rightly or duly , but by abuse of speach . We say flatly , maugre the Deuill and Antichrist , that our works be not causes or workers of our saluation , much lesse meritorious . Rom. 9. vers. 16 , It is not of him that willeth , nor of him that runneth , but of God that hath mercy . 1. Tim. 2. vers. 5.6 . There is one God , and one mediator of God and men , the man Christ Iesus , who hath giuen him-selfe the price of redemption for vs : but if our works imbrued and drenched in the bloud of Christ , can pacifie the wrath of God , or make perfect our redemption , it is manifest there is not one mediator and redeemer , when as euery man is redeemed by his owne works . What blasphemie is this to say , or once to thinke , that Christ suffered death , and poured out his bloud , not that he him-selfe should saue vs by his bloud , but that he should giue the same power to our works : that which you call fictions , falsehoods , and flights , shal be prooued to be the fixed , faithfull , firme truth of God . Doth not S. Peter in the 15. of the Acts giue this vnto faith , to purifie our hearts , vers. 9. Doth not the same Apostle 2. Epist. cap. 1. vers. 5. make vertue , knowledge , temperance , patience , brotherly kindnesse , loue , the fruits and effects of our faith , after that by the preaching of the Gospell , and the spirit of God , we are made partakers of the diuine nature , vers. 4. The Apostle Iames doth not refute this doctrine by these words , faith worketh together with good works , no more then S. Paule doth confute his owne doctrine , when he saith , Galath. 5. vers. 6. faith working by loue : thereby declaring , that a true faith is effectuall , and fertil of good works . If you remember your marginall note vpon the 4. cap. Rom. vers. 2. Iustice before man , and Iustice before God , we graunt faith to be a coadiutor or cooperator with works , and so both iointly concurring as causes , and workers of iustification before men : but if you come before God , take your aunswere of S. Augustine , in Psalm . 94. Si Deus vellet pro merit is agere , non inueniret , nisi quod damnaret . If God would deale with vs according to that we haue deserued , he should find nothing but that he might condemne . In that which you ioyne afterwards , whereas you say : yea afterward he maketh works the more principall cause , when he resembleth faith to the body , and works to the life or spirit of a man . The Lord open your eyes , that you may see this mysterie , & remeur this vaile from your eyes , of the confidence of your works . We protest before God and all good men , that we neuer meant to make faith the chiefe & only cause of our iustification , but that the grace and mercy of God by our Sauiour Iesus Christ , promised to the faithfull in his holy word , is the principall & originall cause , and very fountaine of our iustification , and that faith not a dead faith ( as they thought against whome S. Iames wrote ) but a liuely faith being wrought in our harts by the word of God , and by the operation of the holy Ghost beleuing Gods promise of his mercy in Christ is the instrumentall cause in vs , whereby only we receiue our iustification , without the merit of out works , & yet being iustified we are most hounden in all good works as much as it shall please God to giue vs grace thereunto . I can but muze at your folly , which make works the more principall cause of our iustification , because he resembleth faith to the bodie , and good works to the soule : if either you had knowne the true scope of this Scripture , or the weakenesse of an argument drawne from likenesse , Omnis similitudo claudicat , you would not haue argued so fondly . S. Iames speaketh of a dead faith , which is only an imaginarie , and mathematicall phantasie , which is as farre different from a true christian faith , as is a vizard from a mans face , an image from a man , a painted smoke from a burning flambe .

Rhemists Annotation . Iam. 2. ver. 23.

The friend of God ] By this also another false and friuolous euasion of the Heretikes is ouertaken when they feine , that the Apostle heere when he saith , works do iustifie , meaneth that they shew vs iust before men , and auaile not to our iustice before God , for the Apostle euidently declareth , that Abraham by his works was made or truly called , the friend of God , and therefore was not ( as the Heretikes say ) by his works approued iust before man only .

Aunswere .

OUr true exposition , howsoeuer it séeme vnto you a false and friuolous euasion , yet I hope all that haue vsed that distinction are not Heretikes , for then is the Angell an Heretike , which so hath taught vs , Genesis 22. vers. 12. Now haue I tried that thou fearest God , when as thou hast not withdrawen from me it 〈◊〉 only begotten sonne : as if he should say , by this déede was Abraham iustified , because he testified . that he did truly beléeue in God , and by that meanes as the Apostle faith , the Scripture was fulfilled , and all did perceiue it for to be true , that he did beléeue in God , and that this was imputed to him for righteousnesse .

Rhemists Annotat. Iames 2. vers. 24.

Not by faith only . ] This proposition or speach is directly opposite , or contradictorie to that which the Heretikes hold . For the Apostle saith , man is iustified by good works , and not by faith only , but the Heretikes say man is not iustified by good works , but by faith only : neither can they pretend that there is the like contradiction or contrarietie , betwixt S. Iames speach , and S. Paules . For though S. Paule say , man is iustified by faith , yet he neuer saith by faith only , nor euer meaneth by that faith which is alone , but alwayes by that faith which worketh by charitie , Gal. 5. as he there expoundeth himselfe . Though concerning works also , there is a difference betwixt the first iustification , whereof S. Paule specially speaketh and the second iustification , whereof of S. Iames doth more specially treate , of which thing else-where there is ynough said , see Annot. Rom. 2. ver. 13. The Fathers indeede sometimes vse this exclusiue Sola , only , but in far other sense then the Protestants , for some of them thereby exclude only the works of Moses law , against the Iewes , some the works of nature and morall vertues , without the grace or knowledge of Christ , against the Gentiles , some the necessitie of externall good works , where the parties lack time and means to do them , as in the case of the penitent theef , some the false opinions , sects , and religions , contrary to the Catholike faith , against heretiks , and miscreants : some exclude reason , sense , & arguing in matters of faith & misterie , against such as will beleeue nothing , but that they see or vnderstand : some the merits of works done in sinne before the first iustification : some the arrogant Pharisaicall vaunting of mans owne proper works and iustice , against such as referre not their actions and good deeds to Gods grace . To these purposes the holy Doctors say sometimes , that only faith saueth and serueth : but neuer as the Protestants would haue it , to exclude from iustification and saluation , the cooperation of mans free will , dispositions & preparations of our hearts , by praiers , penance , and sacraments , the vertues of hope & charity , the purpose of well-working , and of the obseruation of Gods commaundements , much lesse the works and merits of the children of God , proceeding of grace and charitie , after they be iustified , and are now in his fauour , which are not only dispositions and preparations to iustice , but the meritorious cause of greater iustice and saluation .

Aunswere .

YOu would faine make vs opposite or contradictorie to S. Iames , but neuer shall you bring it to passe , till you haue made S. Iames contrary to S. Paule : the principall shew of your reasoning consisteth heerein , for though S. Paule ( as you say ) do affirme that a man is iustified by faith , yet he neuer saith by faith only . If we can proue that by necessary illation , this word only is implied in the Apostles words then either you shal be compelled to confesse S. Paul to be contradictory to S. Iames , or else to accord with S. Augustine , or rather with S. Iames himself by his own discourse opening his own words . Now to proue that S. Paul did mean faith only , I pray you to consider these reasons out of that Apostle himself . Paul doth couple nothing with faith in this busines , therfore he teacheth that faith alone is sufficient . For if it haue nothing coupled with it , in iustifying of vs , then it is manifest , that faith alone doth iustifie vs : for whatsoeuer may séeme any thing at all to iustifie vs , that altogether is remoued from faith in iustification , for what might a man think to be ioyned with faith in this cause : I deeme , he will say works : therfore if works be disioined , it remaineth , and that necessarie , that we are iustified by faith alone . Heere therefore Paule speaking in his owne words , Rom. 3.28 . we gather that a man is iustified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without the works of the law . And againe , he which worketh not , but beléeueth him which iustifieth the vngodly , his faith is imputed for righteousnes . Rom. 4. ver. 5. Againe therefore by the works of the law shal no flesh be iustified in his sight . Rom. 3. ver. 20. Againe , euen as Dauid doth pronounce that man to be blessed , to whome God doth impute righteousnes without works , Rom. 4. ver. 6. And in another Epistle more clerely , knowing that a man is not iustified by the works of the law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but by the faith of Iesus Christ : what could be said that more could confirme our sentence or meaning : for if not by that works of the law but by faith we are iustified , then that must needs folow , that we are iustified by faith alone : Héereunto may be added , that he writeth we are iustified freely , and by the gift of God : for by grace ( saith the Apostle ) ye are saued by faith , and that not of your selues , it is the gift of God , least any man should boast , Ephes. 2. vers. 8.9 . And in another place , they are iustified freely through his grace . Gratis eius gratia , Rom. 3. vers. 24. It these things do not satisfie you , then I pray you answere me this argument , If we be not iustified by the works of the law , if to him which worketh not , but iustifieth the vngodly , his faith is imputed for righteousnesse : If by the works of the law no man is iustified , If righteousnesse be imputed without workes , if freely , if of grace , if by the gift of God , to conclude , if we are not iustified but by faith : Then we are iustified by faith alone : The Antecedent is true , therefore the consequent we graunt , though faith only iustifie , yet is not faith alone . But as a Queene accompanied with her maides of Honor , is only Queene , and yet not alone hauing her traine wayting vpon her : and as the eye in the bodie seeth only , and yet not alone , without the rest of the members , so although faith only iustifie , yet she is not alone , but hath hope , charitie , patience attending vpon her as hand-maids , to do the will of her God . Concerning your first & second iustification , S. Paule neuer knew any such distinction : for Galat. 2. after his conuersion vers. 20. And the life which I now liue in the flesh , I liue by the faith of the sonne of God , who hath loued me , & giuen him-selfe for me . As this iustification by faith was first , so the Apostle maketh it the latter , resting only in that , not seeking any second . It is well the light of truth hath so far-foorth shined vnto you , that you could find in the Fathers this Exclusiue sola only : For otherwise Origen would haue conuinced your folie , in Epist. Rom. cap. 3. lib. 3. Vbi est gloriatio tua ? Exclusa est : Dicit sufficere solius fidei iustificationem . Likewise Hesychius in Leuiticum . lib. 4. The grace of God is giuen only of fauour , and is receiued and embraced by only faith . Chrysostom vpon the Epistle Galat. cap. 3. Illi dicebant , qui sola fide nititur : execrabilis est , &c. The false Apostles sayd , whosoeuer stayeth himselfe by only faith , is accursed : Contrariwise , S. Paule , that whosoeuer stayeth himself by only faith is blessed . These with others are witnesses of our sound , and Catholike doctrine of our iustification by faith only : as these Fathers are playne in this poynt , so contrarie to their manifest wordes , you would forge an other sense . The false Apostles among the Galathians did not shut out grace nor Christ : but as Chrysostome before alleadged testifieth , that the Apostle S. Paule iudged them to be blessed which stayed vpon faith only . I allow not your instance of the theefe , whom you make emptie of good workes , whose faith in that most short time , was vnspeakablie effectuall , in making it selfe manifest by good workes , for he reproued the blasphemies and wickednesse of the other theefe , he detested his former offences , with an assured and altogether a marueilous faith , in the very ignominie of the Crosse , all the rest of the Disciples holding their peace , he acknowledgeth Christ to be an euerlasting king , and calleth vpon him as a Sauiour : but the acknowledging of sin , the inuocation of God the Father in Christ , and giuing of thanks are most excellent works of the first Table . Likewise , in-the Pharisie what can you reproue , wherein your selues are not to be reprehended : he vaunted of his works , you boast of your merites : he bragged of his kéeping of some parte of the lawe , you glorie in your workes of supererogation , that you fulfill all the measure of obedience due to God , with an ouer plus of righteousnesse : he ascribed all this to the grace of God : you arrogate part to your freewill . As in this your glose you talke of the cooperation of your fréewill . Your preparations , whereas S. Paule 2. Cor. 3. vers. 5. saieth : that wee are meete it is of God : Philip. 2. vers. 13. For it is God that worketh in you , both the wil and the déed , according to his frée good wil. 1. Cor. 12. ver. 3 No man can say the Lord Iesus , but by the spirit of God . If the Pharisie were now aliue , he would shake you by the hands as his youger brethren , you Iesuites , hearing you thus to rufflle , not onely in your dispositions and preparations to iustice , but much more if the sound of the meritorious cause of your greater iustice and saluation by the Trumpet of your Annotations might come to his eares .

Vers. 25. Rahab .

This Apostle alleadgeth the good workes of Rahab , by which she was iustified : and S. Paule ( 11. Hebrewes ) sayth , she was iustified by faith : which are not contrarie one to the other ; for both is true , that she was saued by faith , as one sayth , and that she was saued by her workes , as the other saith . But it were vntruely sayd , that she was saued , either by only faith , as the Heretikes say : or by only good works , as no Catholik man euer sayd . But because some Iewes & Gentil Philosophers , did affirme ; they : that they should be saued by the works of Moses law . These , by their moral works Therefore S. Paule to the Romans disputed specially agaynst both : prouing that no workes done without or before the faith of Christ , can serue to iustification or saluation .

Aunswere .

YOur marginall note is the abridgement of your whole Annotation . S. Paule nameth faith , and S. Iames workes , causes of iustification : but neither the one , faith only , nor the other , workes only . I aunswer , S. Paule named faith , as the instrumentall cause of our iustification , but the efficient cause he nameth the grace of GOD , as he restifieth Ephes. 2. vers. 8. for you are saued by grace through faith , and not of your selues , it is the gift of God . And S. Iames maketh workes as the effects of iustification . S. Paule disputed not only agaynst vnbeleeuing Iewes , and Gentill Philosophers , but agaynst beleeuing Iewes that beleeued in Christ , and ioyned with grace the Ceremonies of the law , yea and the moral workes of righteousnesse : to whom the Apostle sayth Galat. 5. vers. 4. Ye are made voyde of Christ whosoeuer are iustified by the law , and ye are fallen from grace .

Rhemists Annotation vers. 26.

Faith without workes is dead . ] S. Iames ( as the Protestants fayne ) sayth that faith without good works , is no faith , and that therefore it iustifieth not , because it is no faith . For he sayth that it is dead without workes , as the bodie is dead without the soule ; and therefore being dead hath no actiuitie or efficacie to iustifie or saue . But it is a great difference , to say , that the bodie is dead , and to say , it is no bodie : euen so it is the like difference , to say that faith without workes is dead , and to say , that faith without workes is no faith . And if a dead body , be notwithstanding a true bodie , then according to S. James comparison here , a dead faith , is notwithstanding a true faith , but yet not auaileable to iustification , because it is dead : that is , because it is onely faith , without good workes .

And therefore it is a great impudencie in Heretikes , and a hard shift to say , that the faith of which the Apostle disputeth all this while , is no true , or properly called , faith at al , it is the same faith , that S. Paul defined , and commended in all the 11. Chapter to the Hebrewes , and the same which is called the Catholike faith , and the same which being formed , and made aliue by charitie , iustifieth : Mary true it is , that it is not that speciall faith , which the Heretikes fayne onely to iustifie ; to wit , when a man doth firmly beleeue , as an Article of his faith , that himselfe shall bee saued : This speciall faith it is not , whereof the Apostle here speaketh , for neither he , nor S. Paule , nor any other sacred writer , in all the holy Scriptures , euer speake , or knewe of any such forged faith .

Aunswere .

YOu would fayne build an argument vpon a similitude : but you know such similitudes do rather illustrate then prooue a matter , and such arguments do either limpe , yea rather halt downe right , then runne roundly on al fower : Howsoeuer you please your selues in comparing faith vnto the bodie , and good workes to the louse : yet the wise and learned , haue rather likenet true faith to the soule , and good works to the bodie : for as the bodie hath no life of it selfe , but only of the soule : euen so works haue no life of themselues , but only of faith . But a dead faith with you is a true faith , so is a fire without heate , a true , and a reall fire : of such a faith S. Iames sayth in this Chapter . vers. 19. Daemones credunt & contremiscunt : The Deuills beleeue , and quake for feare , if the wicked without good workes haue a true faith , then the Deuill likewise hath a true and reall faith : you say it is great impudencie in Heretikes , and a hard shift to say , that the faith of which the Apostle disputeth , all this while , is no true , or properly called , faith at all . Let vs see whether this impudencie and heresie may not bée cast vpon Sainct Iames himselfe by the euidence of his owne words : What auaileth my Brethren , if a man say he hath faith , and hath no workes : Iacob . 2. vers. 14. By this beginning it is not obscure , what manner of faith Sainct Iames meaneth , placed in a certaine vayne vaunt of wordes , and not approoued by any workes : For that faith which hath no workes , is a fayned faith . But of that faith which wanteth workes Iames speaketh , as it is cleere by the very wordes : wherefore it is manifest that the Apostle doth speake here of a fayned faith , the which is more manifest of that which followeth . For he speaketh of such a faith , which doth not helpe the naked and poore , but in words & wishes only : vers. 15. Go in peace , warme you , and be you filled : & yet performeth nothing that they desire . This is a fayned faith , the which Iames also because it wanteth deedes , he calleth it a dead faith : vers. 16. Then he concludeth , that the same is a true faith , which can bee shewed by workes , when as the same is no such faith : it followeth , that it is no true , but a dead and a fayned faith . But that which he subioyneth , taketh away all doubt . For wilt thou be taught , what faith Iames doth denie to be effectula to righteousnes and saluation vers. 19. You may know that , of that , of these words : Thou doest beleeue that there is one God . Thou doest well : the Deuills beléeue and tremble . He speaketh of that faith , which falleth into the Deuills themselues . But that faith is faiued , counterfaite , and dead . Therefore this is that faith , whereby alone , Iames doth denie vs , to be iustified . Augustine in his Booke De fide & operibus . cap. 14. Iames is greatly agaynst those which are so wife to thinke , that faith is auaileable to saluation without workes , that he compareth them to Deuills . Hereby it appeareth that Sainct Augustine meant , that S. Iames meant not a true faith , except the Deuills faith be a true faith .

You adde further , that it is the same faith that S. Paule defined Hebr. 11. and the same that is called the Catholike faith . Oh how you mistake the Scriptures : and being a faithles generation , doe not knowe what a true faith meaneth . Is this faith without workes , a true faith ? Is this faith the same faith , which the Author of the Epistle to the Hebr. doth meane : Why then was not the Deuil canonized among the Saincts ? why was he not reckoned among Abel & the rest : By the vertue of that faith specified by the Apostle , many were stoned , cut in sunder , being killed with the sword were slaine : they wandred vp & downe in sheepes cloathing , and goates skinnes , being destitute , oppressed , and euill intreated : Hebr. 11. vers. 37. Therfore I maruell you are so shamelesse , to affirme , that this faith , which S. Iames affirmeth to bée common with the Deuills , and that faith which in the Epistle to the Hebr. is made only proper to the Saincts , is all one .

Mary true it is ( say you ) that it is not that speciall faith , which the Heretikes fayne only to iustifie , to wit , when a man doth firmly beleeue , as an Article of his faith , that himselfe shal be saued : this speciall faith it is not , whereof the Apostle here speaketh ; for neither he , nor S. Paule , nor any other sacred writer in al the holie scriptures , euer spake , or knew of any such forged faith .

You binde it solemnely with Mary , that it is not the speciall faith , which the Heretikes fayne only : who be those Heretikes : The Apostles trow we which ( as the Creede , which hath their name ) taught vs this speciall faith : I beleeue in God the Father : and not wee beleeue . Or the Prophet Dauid Psal. 63. vers. 1. O God thou art my God , earely will I seeke thee , &c. Or S. Augustine De ciuit . Dei . lib. 1. cap. 29. Deus meus , vbique praesens est , vbique totus , nusquam inclusus : My God is euery where present , euery where whole , no where inclosed , or shut vp . Or it may be S. Paule is that speciall Heretike , who doth specially countenance this speciall faith , Galat. 2. vers. 20. I liue in the faith of the sonne of God , which hath loued me , and hath giuen himselfe for my sake . Heare whether Chrysostome bee not accessarie with him in this heresie ( as you call it ) writing vpon Genes. Hom. 34. S. Paule sayth , Christ hath loued me : O Paule , the benefite that is common to all , thou vsest as peculiar to thy selfe : yea verely , sayth S. Paule , For albeit that sacrifice were offered for al mankinde , yet for the loue that I beare toward him , the thing that was done to all , I accoumpt as proper , and seuerall to my selfe alone . Thus the manner of the Prophets is to do , and say : O God my God : notwithstanding he is the God of all the world : but this is speciall and peculiar to loue , of things common to make things peculiar . Thou saiest , Christ hath loued me : what saiest thou : Hath Christ loued thee only , and no man els : No ( saith Paule ) he hath loued al mankinde : but I owe him thankes , as if he had loued me alone , & had giuen himself only for me . Now by this time I think you sée what cause of blushing you haue ( which lay impudencie to our charge ) in saying , That neither S. Paule , nor any other sacred writer in al the holy scriptures , euer spake , or knewe of any such speciall faith , which you call forged : because in your Annotation vpon the 24. vers . of this 2. cap. you referre vs to the Rom. 2. I will set downe your owne wordes .

Rhemists Annot. Rom. 2. vers. 13.

Not the hearers ] This same sentence agreeable to Christes words , ( Mat. 7.21 . ) is the same very ground of S. Iames disputation , that not faith alone , but good works also do iustifie . Therefore S. Paule ( howsoeuer some peruersly conster his wordes in other places ) meaneth the same , that S. Iames. And here he speaketh not properly of the first iustification , when an Infidel or ill man is made iust , who had no acceptable workes before , to be iustified by : ( of which kind he specially meaneth in other places of this Epistle ) but he speaketh of the second iustification , or increase of former iustice , which he that is in Gods grace daylie proceedeth in , by doing all kind of good works , which be iustices ; and for doing of which , he is iust in deede before God : and of this kind doth S. Iames namely treate . Which is directly agaynst the Heretikes of this time , who not only attribute nothing to the workes done in sinne and infidelitie , but esteeme nothing at all , of all Christian mens workes , toward iustification & saluation , condemning them as vncleane , sinfull , pharisaical , which is directly agaynst these & other Scripture , and plaine blaspheming of Christ and his grace , by whose spirit & cooperation we do them . 13. Shall be iustified ] Of all other Articles deceitfully handled by Heretikes , they vse most guile in this of iustification : & specially by the equiuocation of certaine words , which is proper to all contentious wranglers , and namely in this word Iustifie . Which because they finde sometime to signifie , the acquiting of a guiltie man of some crime , whereof hee is in deede guiltie , and for which hee ought to bee condemned ( as by mans iudgement , either of ignorance or of purpose , often a very malefactor is deemed or declared , and pronounced innocent . ) They falsly make it to signifie in this place , and the like , wheresoeuer man is sayd to bee iustified of GOD , for his workes or otherwise : as though it were saied , that God iustifieth man , that is to say , imputeth to him the iustifice of Christ , though he be not indeed iust : or of fauour reputeth him as iust , when indeed he is wicked , impious , and vniust . Which is a most blasphemous doctrine against God , making him either ignorant who is iust , and so to erre in his iudgement , or not good , that can loue and saue him , whome he knoweth to be euil . And a maruelous pitifull blindnes it is in the Churches aduersaries , that they should thinke it more to Gods glory , and more to the commendation of Christes iustice , merits , and mercy , to call and count an ill man so continuing , for iust , then by his grace and mercy , to make him of an ill one , iust indeed , and so truly to iustifie him , or as the word doth heere signifie , to esteeme and approue for iust indeede , him that by his grace keepeth his lawe and commaundements : for that the keepers or doers of the commaundements be iust and so reputed , it is plaine by the correspondence to the former words , Not the hearers are iust , but the doers , whereupon S. Augustine de Sp. & lit . ca. 26. tom. 3. hath these words , when it is said , The doers of the law shal be iustified : what other thing is said then , The iust shall be iustified , for the doers of the law verely are iustified , for the doers of the law verely are iust .

Aunswere .

YOu erre not knowing the Scriptures , for the Apostle in that Rom. 2. vers. 13. applying that vniuersall accusation of man-kind , doth seuerally apply the same both to Gentiles and Iowes , and because the Iewes gloried in the law , he vseth a preuention against them , that the same law doth not excuse them , but condemne them , because not to heare the law , but to kéepe the law doth iustifie . We confesse a righteousnesse , which hé that is in Gods grace , dayly procéedeth in according to the Scripture , 1. Iohn 3. vers. 7. He which doth righteousnesse , is righteous , meaning , that they are not iust , which abstaine from vices , but they whch do righteous things . See also in another place , Apoc. 22. vers. 11. Qui iustus est , iustificetur adhuc . He which is iust , let him be more iustified . We are not ignorant , that there is such a righteousnes , but we deny vtterly that by this righteousnes we do obteine eternall life , the which , neither Moses , nor Ioshua , nor Dauid , neither any other , hath obtained , but by faith imbracing Christ , as the Apostle in the Epistle to the Hebrewes , doth most manifestly declare : For by the works of the law , no flesh is iustified , Galath. 2. vers. 16. Also in another place he saith , Blessed is that man , to whome righteousnes is imputed , without works , Rom. 4. vers. 6. If we attribute nothing to the works done in sinne and infidelitie , I hope we haue the Apostle partner with vs , Rom. 14. vers. 23. But whatsoeuer is not of faith , is sin : and Hebr. 11. vers. 6. But it cannot be that any man can please him without faith : if to ward iustification and saluation we say Christian mens works are nothing auaileable , we haue S. Paule to hold with vs , Gal. 2. vers. 21. For if iustice be by the law , then Christ died without cause . Otherwise we say the works of the Godly to be the gift of God , to please God , and that a most ample and largere : ward is promised , and shall be performed vnto them . Yet that they are not perfect , as the law of God requireth , neither void of all fault , for that contagion of sin which hath corrupted our nature , neither can be vtterly extirped in this life . But the Lord doth so approue the Godly mens works , as he doth entertaine the Godly themselues : For although Gods children do labour with many diseases of sin , notwithstanding God doth loue them for Christes sake , so God doth allow our works , albeit not altogether perfect , he rewardeth them , & testifiech that they are acceptable vnto him . But that any man should say that the works of the Saincts are nothing but vncleane , sinfull , pharisaicall , we neuer said so : for in the Saincts and regenerate , there be most excellent gifts of the holy Ghost , as faith , hope , loue , patience , humblenes , meekenes , peace , ioy , temperance , hatred of sin , desire of righteousnes : these , & such like , God doth accept of in his children , and of mercy doth crowne his good gifts in them , Gregor. Moralium . lib. 9. cap. 14. Omnis humana iustitia , iniustitia esse conuincitur , si districtè iudicetur , All mans righteousnes is conuinced to be vnrighteousnes , if it be narrowly iudged . In this article we vse no deceit , neither guile , and are no more wranglers then the holy Scriptures & holy Fathers . And the God himselfe of your Schoolemen , Thomas . in Galat. ● . lect. 4. Opera non sunt causa , canaliquis sit iust●us apud Deum , sed potius sunt executiones & manifestationes , Works are not the chuse why any man is iust before God , but rather the executions and manifestation of iustice , see Aug. de verb. Apost. S●● . 15. Hier. lib. 1. aduers . Pelagian . Bernard in Cantic . Ser. 73. Si iniquitates obseruauerit , If he shall marke the iniquities , yea euen of the elect , who sholbe able to abide it : And againe , Memorabor iustitiae 〈◊〉 solius , ipsa enim est mea , nempe , fact us●es mihi tu iustitia a Deo . I will make mention of thy righteousnes only , for that it is mine , to wit , thowart made vnto me righteousnes 〈◊〉 God : The Apostle Acts. 13. vers. 39. he saith that we are iusected by Christ from all those things first which we could not be iustified by the law of Moses . God doth not accompt him iust , or impute righteousnes unto him , that still continueth in his sins ▪ your blindnes is great that s 〈…〉 the cleere light of the scriptures . Psal. 〈…〉 thou shalt mark out iniquities , 〈◊〉 Lord , Lord , who shal be able to abide ? & the same Prophet coueteth the 〈◊〉 to be blessed , to whom the Lord doth 〈…〉 without works , Psalme 32. 〈…〉 Rom. 4. vers. 6.

FINIS .