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
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 Rhemistes Annotations therevpon written By Iohn Morgan 1588. ¶ Imprinted at London by Thomas Orwin for Edward Aggas 1588. ¶ To the Right Honorable and VVorshipfull Ladies the Ladie Walsingham and Ladie Sidney Iohn Morgan wisheth encrease of all heauenly and spirituall grace in Christ ELect and Christian Ladies as nothing is more necessarie to our saluation nothing more pleasant to the inward man renewed in knowledge after the Image of him that created vs then the knowledge of that high mysterie of our iustificatioÌ„ by faith only which doctrine is euen the soule of the Church agaynst which as Sathan hath layd all his engines that this substantial poynt of ChristiaÌ„ religion might either by force be ouerthrowne or with subtiltie might be vndermined so it hath pleased the Lord to rampire in this doctrine with such a fierie wal of Scriptures that all the gates of hell cannot preuayle agaynst it But as Sathan is wont sometime to transforme himselfe into an Angell of light so by the Scriptures he seeketh to ouerturne the Scriptures but yet the sworde of the Spirite which is the word of God is of such sharpe edge that it hath alwaies and will to the end cut asunder all the knottie quiddities which our aduersaries though neuer so conningly shall endeuour to contriue against the plaine trueth reueiled in the Scriptures For experience wherof I haue here dedicated to your Worships a little remainder of my labours reading in my charge vpon the Epistle of Sainct Iames wherein as I laboured to teach the trueth of God plainly for the capacitie of the simple so likewise as occasion was offered according to my poore skill I assaied to confute errors of seducing Spirites which if it shall please you to accept as willingly as I do offer the same vnto you duetifully I shall thinke the fruite of my labours well bestowed to bee receiued into the hands and perused with the eyes of two so vertuous and religious Ladies and the rather I am incouraged hereunto because I would prouoke a fresh the eger appetites of those which haue staied too long I am sure as they thinke with a fore-tast of some little banquetting dish to make them longue the more for the whole seruice most artificially and richly I hope ere it bee long of those to bee brought out which are able to prouide the diet and furnish the prouision of a Princely table who I am sure will no more be offended with me for shaking a light Launce agaynst the Campe of Antichrist then worthie Generalls and valiant Coronels are wont with their Captaines for shewing their valure and smiting a straggler comming in his way whose comming might something preiudice any corner of the hoast And now to you O Romish Rhemists when wil you open your eyes to see the trueth when will you take that precious Collyrium Reuel 3.1 a soueraigne eye-salue wherof S. Iohn speaketh that you may once see your bondage to that Italian Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know what is meant when will you learne to see the glorious libertie of the Sonnes of God Will you be more blind then the Turkes who though they are Agarenes yet will be called Saracenes But you who pretending Catholikes the Mother Church the sonnes of Sarah wil yet for all this as though you were borne of her wombe ioyne with Hagar You will not be iustified only by grace by the free promise only as Isaac was borne but as that lusty yonker Ismael you wil mock Isaac as a Solifidian and more then that persecute the lawfull heires with fire and fagot you will be borne by the strength of flesh and not by the power of the promise only A lustie dame must bee your Mother or els you will not haue Abraham to be your Father you will ioyne nature with grace O blind generation you will not worke but for hire you will do no good deedes but to auoyde the whot scalding house of Purgatorie O seruile brood If you will not beleeue me I pray you giue eare to that old eloquent good father Nazianzene If thou be a bondslaue Nazian de Sancto Bapmate then feare the whippe if thou be an hyreling then looke only for thy rewarde but ouer and besides this if thou be a naturall Child then reuerence God as thy Father Do well because it is good to obey thy Father yea and although thou shalt haue nothing els yet euen this shall be thy reward that thou hast been obedient to thy Father Thus leauing these Iesuites to bee schooled of so graue and reuerend a Father till his fatherhood and their owne conscience better instructed shall direct them I commend your good Ladiships to the fatherly protection of the heauenly Father who is the father of all mercies and the Father of the whole familie both in heauen and earth To whom be al praise and glorie ascribed for his free and vndeserued mercie both now and euermore Yours most bounden to pray for your good Ladiships in the Lord. I. M. 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 LaurentiaÌ„ 69. cap Et de octo Dulcitij in quaestionibus quest â—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
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 lone 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 instrumētall 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
heauen for to receiue the godly hell fire for the punishmeÌ„t 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 meÌ„tion 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 iudgemeÌ„ts 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 〈◊〉 â—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 froÌ„ 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
12. Now haue I tried that thou fearest God whē 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 thē 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 thē as in the case of the penitēt 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 actiōs 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 frō iustification and saluation the cooperation of mans free will dispositiōs 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 cōmaundements much lesse the works and merits of the childrē 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 cōtradictory 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 cōsider 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 frō 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 sentēce 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 vpō 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 cōuersion 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 mā 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 argumēts 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 sayned faith But that which he subioyneth taketh away all doubt For wilt thon 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 vpō 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 iustificatiō 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