A Short Analysis of a part of the second Chapter of S. james, from the 14. verse to the end of the same.  
With a brief confutation of the Rhemistes Annotations thereupon written.  
By john Morgan. 1588.  
¶ Imprinted at London by Thomas Orwin, for Edward Aggas. 1588.   

¶ To the Right Honourable and Worshipful Ladies, the Lady Walsingham and Lady Sidney: john Morgan wisheth increase of all heavenly and spiritual grace in Christ.  
ELect and Christian Ladies, as nothing is more necessary to our salvation, nothing more pleasant to the inward man, renewed in knowledge, after the Image of him that created us, than the knowledge of that high mystery of our justification by faith only: which doctrine is even the soul of the Church, against which, as Satan hath laid all his engines, that this substantial point of Christian religion, might either by force be overthrown, or with subtlety might be undermined; so it hath pleased the Lord to rampire in this doctrine: with such a fiery wall of Scriptures, that all the gates of hell cannot prevail against it. But as Satan is wont sometime to transform himself into an Angel of light, so by the Scriptures he seeketh to overturn the Scriptures: but yet the sword of the Spirit, which is the word of God, is of such sharp edge, that it hath always and will to the end cut asunder all the knotty quiddities, which our adversaries (though never so cunningly) shall endeavour to contrive against the plain truth, revealed in the Scriptures. For experience whereof, I have here dedicated to your Worships, a little remainder of my labours, reading in my charge upon the Epistle of Saint james: wherein as I laboured to teach the truth of God plainly for the capacity of the simple; so likewise, as occasion was offered, according to my poor skill, I assayed to confute errors of seducing Spirits: which if it shall please you to accept, as willingly as I do offer the same unto you dutifully, I shall think the fruit of my labours well bestowed, to be received into the hands, and perused with the eyes of two so virtuous and religious Ladies: and the rather I am encouraged hereunto, because I would provoke a fresh the eager appetites of those which have stayed (too long I am sure, as they think) with a foretaste of some little banqueting dish, to make them longue the more for the whole service, most artificially and richly, I hope, ere it be long, of those to be brought out, which are able to provide the diet, and furnish the provision of a Princely table: who (I am sure) will no more be offended with me for shaking a light Lance against the Camp of Antichrist, then worthy Generals, and valiant Colonels are wont with their Captains for showing their valour, and smiting a straggler coming in his way, whose coming might something prejudice any corner of the host. And now to you, O Romish Rhemists: when will you open your eyes to see the truth? when will you take that precious Collyrium, 
Revel. 3.1  a sovereign eyesalve, whereof S. john speaketh, that you may once see your bondage to that Italian Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you know what is meant, when will you learn to see the glorious liberty of the Sons of God? Will you be more blind than the Turks, who though they are Agarenes, yet will be called Saracenes? But you who pretending Catholics, the Mother Church, the sons of Sarah, will yet for all this, as though you were borne of her womb, join with Hagar. You will not be justified only by grace, by the free promise only, as Isaac was borne, but as that lusty younker Ishmael, you will mock Isaac as a Solifidian, and more than that persecute the lawful heirs with fire and faggot; you will be borne by the strength of flesh, and not by the power of the promise, only: A lusty dame must be your Mother, or else you will not have Abraham to be your Father: you will join nature with grace: O blind generation; you will not work but for hire: you will do no good deeds, but to avoid the hot scalding house of Purgatory: O servile brood. If you will not believe me, I pray you give ear to that old, eloquent, good father Nazianzene. If thou be a bondslave, 
Nazian. de Sancto Bapmate.  then fear the whip: if thou be an hireling, then look only for thy reward: but over and beside this, if thou be a (natural) Child, than reverence (God) as thy Father: Do well, because it is good to obey thy Father: yea, and although thou shalt have nothing else, yet even this shall be thy reward: that thou hast been obedient to thy Father. Thus leaving these jesuits to be schooled of so grave and reverend a Father, till his fatherhood and their own conscience, better instructed, shall direct them, I commend your good Ladyships to the fatherly protection of the heavenly Father, who is the father of all mercies, and the Father of the whole family both in heaven and earth. To whom be all praise and glory ascribed for his free and undeserved mercy, both now and evermore.  
Yours most bounden to pray for your good Ladyships in the lord I. M.   


Rhemists Annotations in 2. Chap. of james.  
Verse. 13. judgement without mercy.] Nothing giveth more hope of mercy in the next life, than the works of Alms, charity, and mercy, done to our neighbours in this life: Neither shall any be used with extreme rigour in the next world, but such as used not mercy in this world, Aug. de peccat. merit. lib. 2. cap. 3. which is true, not only in respect of the judgement to everlasting damnation, but also of the temporal chastisement in Purgatory, as S. Augustine signifieth, declaring that our venial sins be washed away in this world, with daily works of mercy, which otherwise should be chastised in the next, See Epist. 29. aforesaid in fine, and lib. 21. De Civit. Dei. cap. 27. in fine.  

Answer.  
COncerning the temporal chastisement in Purgatory, as the jesuits do place the principal buttress of defence thereof in S. Augustine. But how inconstant Augustine was in this error, appeareth by this, that sometimes he doubteth whether there be any such matter, otherwhiles he seemeth plainly to deny all other receptacles of the souls departed, beside heaven and hell: for both in his Enchiridion ad Laurentian 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 book 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 judgements do follow, it abhorreth not, for as much as I think, from the reason of truth the understanding of this sentence. Again, in Hypognost. count Pelagianos lib. 5, he acknowledgeth the kingdom of heaven, for to receive the godly, & hell fire for the punishment of the wicked, but a third place saith he we are altogether 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 kingdom of heaven, & the pains of hell, the middle place he utterly denieth, wherein infants might be placed, because there is no mention thereof in the Gospel. The foundation of Popish Purgatory, is the distinction of mortal & venial sins, whereas the word of God plainly determineth, that every sin is mortal, & deserveth eternal death. Cursed is every one that abideth not in all things that are written in the Law, to fulfil them, Deut. 27. The soul that sinneth shall die, Ezek. 18. The reward of sin is death. And as for that distinction which S. john 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 unto death, for which God is entreated, that giveth life to them that have so sinned: and that sin he counteth unto death, which is irremissible, as obstinate and wilful apostasy. Heb. 6. Blasphemy against the holy Ghost, Math. 12, for which it is not lawful to pray, thus by the judgements of God's word, are all sins mortal, which the jesuits call venial, and all that they count mortal, by God's spirit are counted venial: for by the justice of God all sins are mortal, but by his mercy they are all pardonable, except that sin unto death, whereof S. john speaketh.    

Rhemists Annotat. james 2. vers. 4.  
Ver. 14. What shall it profit, if a man say he hath faith.] This whole passage of the Apostle is so clear against justification or salvation, by only faith, damnably defended by the Protestants, and so evident for the necessity, merit, or concurrence of good works, that their first Author Luther, and such as exactly follow him, boldly (after the manner of Heretics) when they can make no shift, nor false gloze for the text, 〈◊〉 ●he Book to be Canonical Scriptural But Calvin and his companions disagreeing from their ministers, confess it to be holy Scripture. But their shifts, and 〈◊〉 gloss, for answer of so plain places, be as impudent, as the denying of the Epistle was in the other: who would never have denied the Book, thereby to show themselves Heretics; if they had thought those vulgar evasions that the 〈◊〉, and Caluinists do use (whereof they were not ignorant) could have served in both sorts, the christian Reader may see, that all the Heretics, vaunting of express Scriptures, and the word of God, is no more but to delude the world: whereas indeed, be the Scriptures never so plain 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, Calvin, Beza, and their fellows, sit as it were in judgement of the Scriptures, to allow, or disallow at their pleasures, it is the most notorious example of Heretical pride and misery that can be: See their Prefaces, and Censures upon this Canonical Epistle, the Apocalypse, and other.  

Answer.  
IF the Doctrine delivered by S. Paul, defended by the ancient Fathers be damnable, of our justification by faith only, we have no skill of such sharp censures. Was it damnably uttered by Basile, in Homil. de Humilit. This is sound and perfect rejoicing in God, when as a man is not lifted up with his own righteousness, but knoweth himself to be void of true justice, but to be justified by faith alone in Christ: for verily, to believe alone, is righteousness. And Nazianzene, Take away your merit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and as for the necessity and concurrence of good works, we yield that good works are necessary to salvation, and the fruits of faith, do always concur, that a good tree doth bring forth good fruits. If they be to be counted Heretics which have doubted of the authority of this Epistle, Eusebius then lib. 2. cap. 23. counting the same in plain words, a Bastard: Luther then hath a companion with him in this his opinion. The Council of Laodicea, cap. 59 did leave the book of Revelation out of the number of Canonical books. Dionysius Alexandrinus writeth, as Eusebius reporteth, lib. 7. cap. 25. that many of his predecessors utterly refused & rejected the book of Revelation. Now if that which you object against Luther were true, his error therein, common to him with others, must neither prejudice the authority of that Epistle, nor the credit of those who reverence the same as a portion of God's word, read it, and expound it in their Churches. Who have wrested the Scriptures, you, or we, might here be at large set down to your shame: the gloss of the zwinglians and Caluinists, as you call them, wherein do they differ from your Angelical Thomas upon this chapter, or the ordinary gloss upon this scripture, saying that Abraham was justified without works by only faith, but yet the offering of his some was a testimony of his faith and righteousness. Nay, it is not Calvin and Beza that sit as judges upon the Scriptures, to allow or disallow at their pleasures. Ambrose Catharine upon the Epistle ad Galat. cap. 2, It is the Pope's proper privilege to canonize Scriptures, or to reprove Scriptures: this indeed is the most notorious example of heretical pride and misery, that can be: whereas you bid us see the Prefaces of Luther and others, I refer you to Luther's Preface before his works, and there you shall see the modesty of Luther's spirit. Before all things, I pray the Godly Reader, and beseech him, for our Lord jesus Christ his sake, that he would read these things with judgement, nay rather with much pity, and let him know that sometimes I was a Monk.    

Rhemists Annotation.  
Verse. 21. Abraham was he not justified by works?] It is much to be noted, that S. Augustine in his book De fide & operibus, cap. 14. writeth, that the Heresy of only faith justifying or saving, was an old Heresy in the Apostles time, gathered by the false interpretation of some of S. Paul's profound disputation, in the Epistle to the Romans, wherein, he commended so highly the faith in Christ, that they thought good works were not available: adding further, that the other three Apostles, james, john, and Jude, did of purpose wright so much of good works, to correct the said error of only faith, gathered by the misconstruction of S. Paul's words: yea when S. Peter, Epist. 2. cap. 3. warneth the faithful, that many things be hard in S. Paul's writings, and of light unlearned men mistaken to their perdition: The said S. Augustine affirmeth, that he meant of his disputation concerning faith, which so many Heretics did mistake to condemn good works: and in his Preface of his Commentary upon the 31. Psalm, he warneth all men, that this deduction upon S. Paul's speech: Abraham was justified by faith, therefore works be not necessary to salvation, is the right way to hell and damnation. And lastly, (which is in itself very plain) that we may see, this Apostle did purposely thus commend unto us, the necessity of good works, and the inanity and insufficiency of only faith to correct the error of such as misconstrued S. Paul's words for the same. The said holy Doctor, lib. 83. q. 9 76. noteth that of purpose he took the very same example of Abraham, whom S. Paul said to be justified by faith, and declareth that he was justified by good works, specifying the good work for which he was justified, and blessed of God, to wit, his obedience and immolation of his only Son. But how S. Paul saith that Abraham was justified by faith, see the Annotations upon that place, Rom. 4. verse. 1.  

Answer.  
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. Paul's words of justification by faith without works, do by an evil security neglect to live well, not seeking by true faith the help of God, to the overcoming of their own evil concupiscences, but do despise the works of righteousness, and by a dead faith do promise to themselves everlasting life: these be S. Augustine's express words in that place truly translated, which you have most untruly and maliciously alleged against us, and against the heresy (as you term it) of justification by faith only, and did utterly cast away all care of good works, & godly life, as they did against whom S. Augustine did write, whereas we by faith only justifying us, mean not to exclude the doing, but the merits of our good works. As for the Heretics, which did mistake the Scriptures, and out of the wholesome words of S. Paul, did like Spiders suck poisonful juice, the same being turned into their own infected nature, we accurse them to the pit of hell: And as for Libertines which turn the grace of God into wantonness, we say with S. Augustine: How far therefore are they deceived, which promise themselves life by a dead faith: The vanity and insufficiency of only faith, as james this blessed Apostle meaneth, we all grant. For, as Augustine saith, De Grat. & liber. Arbitr. cap. 7. Men not understanding that which the Apostle faith, we deem a man to be justified by faith without the works of the law: they thought he said, that faith was enough for a man albeit he live ill, and have no good works. In the same place by you cited, lib. 83. quaest. 76. he giveth righteousness to faith, he taketh away the same from works. Therefore whereas the Scripture in james saith, Abraham was justified by his works, he showeth thereby, that he was endued not with a vain and imaginary, but with a true and sound faith and righteousness, and that by his deeds he was declared, truly to have been a righteous man: we give unto works as much as by the Scripture we have learned, aught to be yielded: We do not of our works frame a new Christ unto our selves, that we should hope by their merits to be made righteous, and to obtain by them the heavenly life. These works, this righteousness, this heaven, we willingly leave to you and your fellows, who seek to be justified. If you had well marked S. Augustine in his proface upon Psal. 31. james (saith he) in his Epistle, against them, which would do no good works, presuming of only faith, commended the works of Abraham himself.    

And because the jesuits refer us to Rom. cap. 4. vers. 1. I will set down their words.  
Vers. 1. Abraham] The Apostle disputing in this Chapter, as before, against them that thought they might be justified by their works, done without the grace of Christ and faith in him, proposeth Abraham for an example, and proveth that he had no justice, nor estimation of justice before God, by any works done before he had faith, and God's grace.  

Answer.  
TO the intent your cavilling may the more appear, you say in this place the Apostle disputeth against them that thought they might be justified by their works, done without the grace of Christ. But the Apostle in the Epistle to the Galathians avoucheth in the 5. Chap. against them, which joined the works of the law with the faith of Christ. In 4. vers. You are made void of Christ whosoever are justified by the law, and ye are fallen from grace. And the Apostle using the testimony of the Prophet Abacuk 2. Chapter vers. 4. Rom. 1. vers. 17. and Galathians 3. vers. 11. to prove that we are not justified by the works of the law not after faith: for so he frameth the argument to the Galat. That no man is justified by the law with God, it is manifest; because the just shall live by faith: but the law is not of faith, and so doth Chrysostom interpret Paul in Galat. 3. Ostendit quod fides iustificet, testimonio Prophetae Abacuk.    

Rhemists Roman. 4. vers. 2.  
By works.] If Abraham did any commendable works before he believed Christ, as many Philosophers did, men might count him just therefore: But in God's sight (who accepteth nothing without faith in him, of that proceedeth not from his grace) he should never have had the estimation of a just man. Therefore God in the Scripture reputing him as a just man, giveth the cause thereof, saying: Abraham believed God, and it was reputed to him for justice.  

Answer.  
ALL your shifts cannot elude so plain Scripture, Maledicta glossa quae corrumpit textum: S. Paul is fittest to expound his own meaning, Galat. 3. vers. 8. But the Scripture foreseeing that God would justify the Gentiles, by faith, preached the Gospel unto Abraham before, saying: in thee shall all the Nations be blessed. vers. 9 Therefore they which are of faith are blessed with faithful Abraham: Abraham believed God, it was imputed to him for justice. Ergo, his faith alone did save him, neither his works before, nor after.    

Rhemists Annotat. Rom. 4. vers. 4.  
To him that worketh] That is to say, he that presumeth of his own works, as done of himself, without faith, God's help, and grace: and saying that grace or justification, were given to him for his works; this man doth challenge his justification as debt.  

Answer.  
WHo do presume of their own works: but they which say by their works proceeding of grace, they do deserve or merit heaven, and that say their works can be none other, but the valour, desert, price, worth, and merit of the joys of heaven: as in your Annotat. 1. Cor. 3. vers. 8. you have set down: who do challenge their justification as debt: but the Popish Divines, whose general doctrine of their Schools these late years hath been: Everlasting life is a reward due for our merits: everlasting life, except it were a due debt, it were uncertain; because hire is certain, mercy is uncertain. But confound grace and works as you will, and compound with S. Paul if you cau, Rom. 11. vers. 6. If it be of grace, not now of works: otherwise now grace is not grace: but if of works, not now of grace, otherwise the work now were not work. Thus I have seen a little according to your direction your Annot. Rom. 4. vers. 1. Now to follow you in S. james.    

Rhemists. Cap. 2.  
Vers. 22. Faith did work with] Some Heretics hold that good works are pernicious to Salvation & justification: other, that though they be not hurtful but required, yet they be no causes or workers of Salvation; much less meritorious, but are as fruits and effects issuing necessarily out of faith. Both which fictions, falsehoods and flights from the plain truth of God's word, are refuted by these words, when the Apostle saith, that faith worketh together with good works, maketh faith to be a coadiutour or Cooperator with works, and so both jointly concurring as causes, and workers of justification: yea afterward he maketh works the more principal cause, when he resembleth faith to the body, and works to the spirit or life of man.  

Answer.  
IT were to be wished that you had nominated those Heretics, that we might have known them by their names. If any have said their works are imperfect, and so pernicious for any man to place his confidence of everlasting life in his maimed and stained obedience, they have such partners as you shall not for so saying be able to attach of heresy. S. Paul when as he abounded with most excellent works, he denied that he obtained righteousness or life thereby. 1. Cor. cap. 4. vers. 4. Neither would he rejoice in any thing but in the cross of Christ, Galath. 6. vers. 14. Hieroni. in Esaiam, cap. 64, If we behold our own merits, we must be driven to desperation. And Origen upon Math. Tract. 8, Say that you are unprofitable servants (saith Christ) for notwithstanding we have done all things that are commanded, yet have we done no good thing: for if our doings were good indeed, then were they not unprofitable: but any good deed of ours is called good, not rightly or duly, but by abuse of speech. We say flatly, maugre the Devil and Antichrist, that our works be not causes or workers of our salvation, much less 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 jesus, who hath given himself the price of redemption for us: but if our works imbrued and drenched in the blood of Christ, can pacify the wrath of God, or make perfect our redemption, it is manifest there is not one mediator and redeemer, when as every man is redeemed by his own works. What blasphemy is this to say, or once to think, that Christ suffered death, and poured out his blood, not that he himself should save us by his blood, but that he should give the same power to our works: that which you call fictions, falsehoods, and flights, shall be proved to be the fixed, faithful, firm truth of God. Doth not S. Peter in the 15. of the Acts give this unto faith, to purify our hearts, vers. 9 Doth not the same Apostle 2. Epist. cap. 1. vers. 5. make virtue, knowledge, temperance, patience, brotherly kindness, love, the fruits and effects of our faith, after that by the preaching of the Gospel, and the spirit of God, we are made partakers of the divine nature, vers. 4. The Apostle james doth not refute this doctrine by these words, faith worketh together with good works, no more then S. Paul doth confute his own doctrine, when he saith, Galath. 5. vers. 6. faith working by love: thereby declaring, that a true faith is effectual, and fertile of good works. If you remember your marginal note upon the 4. cap. Rom. vers. 2. justice before man, and justice before God, we grant faith to be a coadjutor or cooperator with works, and so both jointly concurring as causes, and workers of justification before men: but if you come before God, take your answer of S. Augustine, in Psalm. 94. Si Deus vellet pro merit is agere, non inveniret, nisi quod damnaret. If God would deal with us according to that we have deserved, he should find nothing but that he might condemn. In that which you join afterwards, whereas you say: yea afterward he maketh works the more principal 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 mystery, & remeur this vail from your eyes, of the confidence of your works. We protest before God and all good men, that we never meant to make faith the chief & only cause of our justification, but that the grace and mercy of God by our Saviour jesus Christ, promised to the faithful in his holy word, is the principal & original cause, and very fountain of our justification, and that faith not a dead faith (as they thought against whom S. james wrote) but a lively faith being wrought in our hearts by the word of God, and by the operation of the holy Ghost believing God's promise of his mercy in Christ is the instrumental cause in us, whereby only we receive our justification, without the merit of out works, & yet being justified we are most bounden in all good works as much as it shall please God to give us grace thereunto. I can but muse at your folly, which make works the more principal cause of our justification, because he resembleth faith to the body, and good works to the soul: if either you had known the true scope of this Scripture, or the weakness of an argument drawn from likeness, Omnis similitudo claudicat, you would not have argued so fond. S. james speaketh of a dead faith, which is only an imaginary, and mathematical fantasy, which is as far different from a true christian faith, as is a vizard from a man's face, an image from a man, a painted smoke from a burning flame.    

Rhemists Annotation. jam. 2. ver. 23.  
The friend of God] By this also another false and frivolous evasion of the Heretics is overtaken when they feign, that the Apostle here when he saith, works do justify, meaneth that they show us just before men, and avail not to our justice before God, for the Apostle evidently declareth, that Abraham by his works was made or truly called, the friend of God, and therefore was not (as the Heretics say) by his works approved just before man only.  

Answer.  
OUr true exposition, howsoever it seem unto you a false and frivolous evasion, yet I hope all that have used that distinction are not Heretics, for than is the Angel an Heretic, which so hath taught us, Genesis 22. vers. 12. Now have I tried that thou fearest God, when as thou hast not withdrawn from me it 〈◊〉 only begotten son: as if he should say, by this deed was Abraham justified, because he testified. that he did truly believe in God, and by that means as the Apostle faith, the Scripture was fulfilled, and all did perceive it for to be true, that he did believe in God, and that this was imputed to him for righteousness.    

Rhemists Annotat. james 2. vers. 24.  
Not by faith only.] This proposition or speech is directly opposite, or contradictory to that which the Heretics hold. For the Apostle saith, man is justified by good works, and not by faith only, but the Heretics say man is not justified by good works, but by faith only: neither can they pretend that there is the like contradiction or contrariety, betwixt S. james speech, and S. Paul's. For though S. Paul say, man is justified by faith, yet he never saith by faith only, nor ever meaneth by that faith which is alone, but always by that faith which worketh by charity, Gal. 5. as he there expoundeth himself. Though concerning works also, there is a difference betwixt the first justification, whereof S. Paul specially speaketh and the second justification, whereof of S. james doth more specially treat, of which thing elsewhere there is enough said, see Annot. Rom. 2. ver. 13. The Fathers indeed sometimes use this exclusive Sola, only, but in far other sense then the Protestants, for some of them thereby exclude only the works of Moses law, against the jews, some the works of nature and moral virtues, without the grace or knowledge of Christ, against the Gentiles, some the necessity of external good works, where the parties lack time and means to do them, as in the case of the penitent thief, some the false opinions, sects, and religions, contrary to the Catholic faith, against heretics, and miscreants: some exclude reason, sense, & arguing in matters of faith & mystery, against such as will believe nothing, but that they see or understand: some the merits of works done in sin before the first justification: some the arrogant Pharisaical vaunting of man's own proper works and justice, against such as refer not their actions and good deeds to God's grace. To these purposes the holy Doctors say sometimes, that only faith saveth and serveth: but never as the Protestants would have it, to exclude from justification and salvation, the cooperation of man's free will, dispositions & preparations of our hearts, by prayers, penance, and sacraments, the virtues of hope & charity, the purpose of well-working, and of the observation of God's commandments, much less the works and merits of the children of God, proceeding of grace and charity, after they be justified, and are now in his favour, which are not only dispositions and preparations to justice, but the meritorious cause of greater justice and salvation.  

Answer.  
YOu would feign make us opposite or contradictory to S. james, but never shall you bring it to pass, till you have made S. james contrary to S. Paul: the principal show of your reasoning consisteth herein, for though S. Paul (as you say) do affirm that a man is justified by faith, yet he never saith by faith only. If we can prove that by necessary illation, this word only is implied in the Apostles words then either you shallbe compelled to confess S. Paul to be contradictory to S. james, or else to accord with S. Augustine, or rather with S. james himself by his own discourse opening his own words. Now to prove 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 business, therefore he teacheth that faith alone is sufficient. For if it have nothing coupled with it, in justifying of us, than it is manifest, that faith alone doth justify us: for whatsoever may seem any thing at all to justify us, that altogether is removed from faith in justification, for what might a man think to be joined with faith in this cause: I deem, he will say works: therefore if works be disjoined, it remaineth, and that necessary, that we are justified by faith alone. Hear therefore Paul speaking in his own words, Rom. 3.28. we gather that a man is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the works of the law. And again, he which worketh not, but believeth him which justifieth the ungodly, his faith is imputed for righteousness. Rom. 4. ver. 5. Again therefore by the works of the law shall no flesh be justified in his sight. Rom. 3. ver. 20. Again, even as David doth pronounce that man to be blessed, to whom God doth impute righteousness without works, Rom. 4. ver. 6. And in another Epistle more clearly, knowing that a man is not justified by the works of the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by the faith of jesus Christ: what could be said that more could confirm our sentence or meaning: for if not by that works of the law but by faith we are justified, then that must needs follow, that we are justified by faith alone: hereunto may be added, that he writeth we are justified freely, and by the gift of God: for by grace (saith the Apostle) ye are saved by faith, and that not of yourselves, it is the gift of God, lest any man should boast, Ephes. 2. vers. 8.9. And in another place, they are justified freely through his grace. Gratis eius gratia, Rom. 3. vers. 24. It these things do not satisfy you, than I pray you answer me this argument, If we be not justified by the works of the law, if to him which worketh not, but justifieth the ungodly, his faith is imputed for righteousness: If by the works of the law no man is justified, If righteousness be imputed without works, if freely, if of grace, if by the gift of God, to conclude, if we are not justified but by faith: Then we are justified by faith alone: The Antecedent is true, therefore the consequent we grant, though faith only justify, yet is not faith alone. But as a Queen accompanied with her maids of Honour, is only Queen, and yet not alone having her train waiting upon her: and as the eye in the body seethe only, and yet not alone, without the rest of the members, so although faith only justify, yet she is not alone, but hath hope, charity, patience attending upon her as handmaids, to do the will of her God. Concerning your first & second justification, S. Paul never knew any such distinction: for Galat. 2. after his conversion vers. 20. And the life which I now live in the flesh, I live by the faith of the son of God, who hath loved me, & given himself for me. As this justification 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 farforth shined unto you, that you could find in the Fathers this Exclusive sola only: For otherwise Origen would have convinced your folly, in Epist. Rom. cap. 3. lib. 3. Vbi est gloriatio tua? Exclusa est: Dicit sufficere solius fidei justificationem. Likewise Hesychius in Leviticum. lib. 4. The grace of God is given only of favour, and is received and embraced by only faith. Chrysostom upon the Epistle Galat. cap. 3. Illi dicebant, qui sola fide nititur: execrabilis est, etc. The false Apostles said, whosoever stayeth himself by only faith, is accursed: Contrariwise, S. Paul, that whosoever stayeth himself by only faith is blessed. These with others are witnesses of our sound, and Catholic doctrine of our justification by faith only: as these Fathers are plain in this point, so contrary to their manifest words, you would forge an other sense. The false Apostles among the Galathians did not shut out grace nor Christ: but as Chrysostom before alleged testifieth, that the Apostle S. Paul judged them to be blessed which stayed upon faith only. I allow not your instance of the thief, whom you make empty of good works, whose faith in that most short time, was unspeakably effectual, in making itself manifest by good works, for he reproved the blasphemies and wickedness of the other thief, he detested his former offences, with an assured and altogether a marvelous faith, in the very ignominy of the Cross, all the rest of the Disciples holding their peace, he acknowledgeth Christ to be an everlasting king, and calleth upon him as a Saviour: but the acknowledging of sin, the invocation of God the Father in Christ, and giving of thanks are most excellent works of the first Table. Likewise, inthe Pharisie what can you reprove, wherein yourselves are not to be reprehended: he vaunted of his works, you boast of your merits: he bragged of his keeping of some part of the law, you glory in your works of supererogation, that you fulfil all the measure of obedience due to God, with an over plus of righteousness: he ascribed all this to the grace of God: you arrogate part to your free-will. As in this your gloze you talk of the cooperation of your free-will. Your preparations, whereas S. Paul 2. Cor. 3. vers. 5. saith: that we are meet it is of God: Philip. 2. vers. 13. For it is God that worketh in you, both the will and the deed, according to his free good wil 1. Cor. 12. ver. 3 No man can say the Lord jesus, but by the spirit of God. If the Pharisie were now alive, he would shake you by the hands as his younger brethren, you jesuits, hearing you thus to rufflle, not only in your dispositions and preparations to justice, but much more if the sound of the meritorious cause of your greater justice and salvation by the Trumpet of your Annotations might come to his ears.    

Vers. 25. Rahab.  
This Apostle allegeth the good works of Rahab, by which she was justified: and S. Paul (11. Hebrews) saith, she was justified by faith: which are not contrary one to the other; for both is true, that she was saved by faith, as one saith, and that she was saved by her works, as the other saith. But it were untruly said, that she was saved, either by only faith, as the Heretics say: or by only good works, as no Catholic man ever said. But because some jews & Gentil Philosophers, did affirm; they: that they should be saved by the works of Moses law. These, by their moral works Therefore S. Paul to the Romans disputed specially against both: proving that no works done without or before the faith of Christ, can serve to justification or salvation.  

Answer.  
YOur marginal note is the abridgement of your whole Annotation. S. Paul nameth faith, and S. james works, causes of justification: but neither the one, faith only, nor the other, works only. I answer, S. Paul named faith, as the instrumental cause of our justification, but the efficient cause he nameth the grace of GOD, as he restifieth Ephes. 2. vers. 8. for you are saved by grace through faith, and not of yourselves, it is the gift of God. And S. james maketh works as the effects of justification. S. Paul disputed not only against unbelieving jews, and Gentle Philosophers, but against believing jews that believed in Christ, and joined with grace the Ceremonies of the law, yea and the moral works of righteousness: to whom the Apostle saith Galat. 5. vers. 4. Ye are made void of Christ whosoever are justified by the law, and ye are fallen from grace.    

Rhemists Annotation vers. 26.  
Faith without works is dead.] S. james (as the Protestants feign) saith that faith without good works, is no faith, and that therefore it justifieth not, because it is no faith. For he saith that it is dead without works, as the body is dead without the soul; and therefore being dead hath no activity or efficacy to justify or save. But it is a great difference, to say, that the body is dead, and to say, it is no body: even so it is the like difference, to say that faith without works is dead, and to say, that faith without works is no faith. And if a dead body, be notwithstanding a true body, then according to S. James comparison here, a dead faith, is notwithstanding a true faith, but yet not available to justification, because it is dead: that is, because it is only faith, without good works.  
And therefore it is a great impudency in Heretics, 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, it is the same faith, that S. Paul defined, and commended in all the 11. Chapter to the Hebrews, and the same which is called the Catholic faith, and the same which being form, and made alive by charity, justifieth: Marry true it is, that it is not that special faith, which the Heretics fain only to justify; to wit, when a man doth firmly believe, as an Article of his faith, that himself shall be saved: This special faith it is not, whereof the Apostle here speaketh, for neither he, nor S. Paul, nor any other sacred writer, in all the holy Scriptures, ever speak, or knew of any such forged faith.  

Answer.  
YOu would fain build an argument upon a similitude: but you know such similitudes do rather illustrate then prove a matter, and such arguments do either limp, yea rather halt down right, then run roundly on all four: Howsoever you please yourselves in comparing faith unto the body, and good works to the louse: yet the wise and learned, have rather likenet true faith to the soul, and good works to the body: for as the body hath no life of itself, but only of the soul: even so works have no life of themselves, but only of faith. But a dead faith with you is a true faith, so is a fire without heat, a true, and a real fire: of such a faith S. james saith in this Chapter. vers. 19 Daemons credunt & contremiscunt: The Devils believe, and quake for fear, if the wicked without good works have a true faith, than the Devil likewise hath a true and real faith: you say it is great impudency in Heretics, 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 us see whether this impudency and heresy may not be cast upon Saint james himself by the evidence of his own words: What availeth my Brethren, if a man say he hath faith, and hath no works: jacob. 2. vers. 14. By this beginning it is not obscure, what manner of faith Saint james meaneth, placed in a certain vain vaunt of words, and not approved by any works: For that faith which hath no works, is a feigned faith. But of that faith which wanteth works james speaketh, as it is clear by the very words: wherefore it is manifest that the Apostle doth speak here of a feigned faith, the which is more manifest of that which followeth. For he speaketh of such a faith, which doth not help the naked and poor, but in words & wishes only: vers. 15. Go in peace, warm you, and be you filled: & yet performeth nothing that they desire. This is a feigned faith, the which james also because it wanteth deeds, he calleth it a dead faith: vers. 16. Then he concludeth, that the same is a true faith, which can be showed by works, when as the same is no such faith: it followeth, that it is no true, but a dead and a feigned faith. But that which he subjoineth, taketh away all doubt. For wilt thou be taught, what faith james doth deny to be effectula to righteousness and salvation vers. 19 You may know that, of that, of these words: Thou dost believe that there is one God. Thou dost well: the Devils believe and tremble. He speaketh of that faith, which falleth into the Devils themselves. But that faith is faived, counterfeit, and dead. Therefore this is that faith, whereby alone, james doth deny us, to be justified. Augustine in his Book De fide & operibus. cap. 14. james is greatly against those which are so wife to think, that faith is available to salvation without works, that he compareth them to Devils. Hereby it appeareth that Saint Augustine meant, that S. james meant not a true faith, except the devils faith be a true faith.  
You add further, that it is the same faith that S. Paul defined Hebr. 11. and the same that is called the Catholic faith. Oh how you mistake the Scriptures: and being a faithless generation, do not know what a true faith meaneth. Is this faith without works, a true faith? Is this faith the same faith, which the Author of the Epistle to the Hebr. doth mean: Why then was not the Devil canonised among the Saints? why was he not reckoned among Abel & the rest: By the virtue of that faith specified by the Apostle, many were stoned, cut in sunder, being killed with the sword were slain: they wandered up & down in sheeps clothing, and goats skins, being destitute, oppressed, and evil entreated: Hebr. 11. vers. 37. Therefore I marvel you are so shameless, to affirm, that this faith, which S. james affirmeth to be common with the Devils, and that faith which in the Epistle to the Hebr. is made only proper to the Saints, is all one.  
Marry true it is (say you) that it is not that special faith, which the Heretics fain only to justify, to wit, when a man doth firmly believe, as an Article of his faith, that himself shallbe saved: this special faith it is not, whereof the Apostle here speaketh; for neither he, nor S. Paul, nor any other sacred writer in all the holy scriptures, ever spoke, or knew of any such forged faith.  
You bind it solemnly with Mary, that it is not the special faith, which the Heretics fain only: who be those Heretics: The Apostles trow we which (as the Creed, which hath their name) taught us this special faith: I believe in God the Father: and not we believe. Or the Prophet David Psal. 63. vers. 1. O God thou art my God, early will I seek thee, etc. Or S. Augustine De civit. Dei. lib. 1. cap. 29. Deus meus, ubique praesens est, ubique totus, nusquam inclusus: My God is every where present, every where whole, no where enclosed, or shut up. Or it may be S. Paul is that special Heretic, who doth specially countenance this special faith, Galat. 2. vers. 20. I live in the faith of the son of God, which hath loved me, and hath given himself for my sake. Hear whether Chrysostom be not accessary with him in this heresy (as you call it) writing upon Genes. Hom. 34. S. Paul saith, Christ hath loved me: O Paul, the benefit that is common to all, thou usest as peculiar to thyself: yea verily, saith S. Paul, For albeit that sacrifice were offered for all mankind, yet for the love that I bear toward him, the thing that was done to all, I account as proper, and several to myself 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 special and peculiar to love, of things common to make things peculiar. Thou sayest, Christ hath loved me: what sayest thou: Hath Christ loved thee only, and no man else: No (saith Paul) he hath loved all mankind: but I own him thanks, as if he had loved me alone, & had given himself only for me. Now by this time I think you see what cause of blushing you have (which lay impudency to our charge) in saying, That neither S. Paul, nor any other sacred writer in all the holy scriptures, ever spoke, or knew of any such special faith, which you call forged: because in your Annotation upon the 24. vers. of this 2. cap. you refer us to the Rom. 2. I will set down your own words.    

Rhemists Annot. Rom. 2. vers. 13.  
Not the hearers] This same sentence agreeable to Christ's words, (Mat. 7.21.) is the same very ground of S. james disputation, that not faith alone, but good works also do justify. Therefore S. Paul (howsoever some perversely construe his words in other places) meaneth the same, that S. james. And here he speaketh not properly of the first justification, when an Infidel or ill man is made just, who had no acceptable works before, to be justified by: (of which kind he specially meaneth in other places of this Epistle) but he speaketh of the second justification, or increase of former justice, which he that is in God's grace daily proceedeth in, by doing all kind of good works, which be justices; and for doing of which, he is just in deed before God: and of this kind doth S. james namely treat. Which is directly against the Heretics of this time, who not only attribute nothing to the works done in sin and infidelity, but esteem nothing at all, of all Christian men's works, toward justification & salvation, condemning them as unclean, sinful, pharisaical, which is directly against these & other Scripture, and plain blaspheming of Christ and his grace, by whose spirit & cooperation we do them. 13. Shall be justified] Of all other Articles deceitfully handled by Heretics, they use most guile in this of justification: & specially by the equivocation of certain words, which is proper to all contentious wranglers, and namely in this word justify. Which because they find sometime to signify, the acquitting of a guilty man of some crime, whereof he is in deed guilty, and for which he ought to be condemned (as by man's judgement, either of ignorance or of purpose, often a very malefactor is deemed or declared, and pronounced innocent.) They falsely make it to signify in this place, and the like, wheresoever man is said to be justified of GOD, for his works or otherwise: as though it were said, that God justifieth man, that is to say, imputeth to him the iustifice of Christ, though he be not indeed just: or of favour reputeth him as just, when indeed he is wicked, impious, and unjust. Which is a most blasphemous doctrine against God, making him either ignorant who is just, and so to err in his judgement, or not good, that can love and save him, whom he knoweth to be evil. And a marvelous pitiful blindness it is in the Church's adversaries, that they should think it more to God's glory, and more to the commendation of Christ's justice, merits, and mercy, to call and count an ill man so continuing, for just, then by his grace and mercy, to make him of an ill one, just indeed, and so truly to justify him, or as the word doth here signify, to esteem and approve for just indeed, him that by his grace keepeth his law and commandments: for that the keepers or doers of the commandments be just and so reputed, it is plain by the correspondence to the former words, Not the hearers are just, 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 shallbe justified: what other thing is said then, The just shall be justified, for the doers of the law verily are justified, for the doers of the law verily are just.  

Answer.  
YOu err not knowing the Scriptures, for the Apostle in that Rom. 2. vers. 13. applying that universal accusation of mankind, doth severally apply the same both to Gentiles and Jews, and because the jews gloried in the law, he useth a prevention against them, that the same law doth not excuse them, but condemn them, because not to hear the law, but to keep the law doth justify. We confess a righteousness, which he that is in God's grace, daily proceedeth in according to the Scripture, 1. john 3. vers. 7. He which doth righteousness, is righteous, meaning, that they are not just, which abstain from vices, but they which do righteous things. See also in another place, Apoc. 22. vers. 11. Qui justus est, iustificetur adhuc. He which is just, let him be more justified. We are not ignorant, that there is such a righteousness, but we deny utterly that by this righteousness we do obtain eternal life, the which, neither Moses, nor joshua, nor David, neither any other, hath obtained, but by faith embracing Christ, as the Apostle in the Epistle to the Hebrews, doth most manifestly declare: For by the works of the law, no flesh is justified, Galath. 2. vers. 16. Also in another place he saith, Blessed is that man, to whom righteousness is imputed, without works, Rom. 4. vers. 6. If we attribute nothing to the works done in sin and infidelity, I hope we have the Apostle partner with us, Rom. 14. vers. 23. But whatsoever 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 justification and salvation we say Christian men's works are nothing available, we have S. Paul to hold with us, Gal. 2. vers. 21. For if justice be by the law, than 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 unto 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 utterly extirped in this life. But the Lord doth so approve the Godly men's works, as he doth entertain the Godly themselves: For although God's children do labour with many diseases of sin, notwithstanding God doth love them for Christ's sake, so God doth allow our works, albeit not altogether perfect, he rewardeth them, & testifiech that they are acceptable unto him. But that any man should say that the works of the Saints are nothing but unclean, sinful, pharisaical, we never said so: for in the Saints and regenerate, there be most excellent gifts of the holy Ghost, as faith, hope, love, patience, humbleness, meekness, peace, joy, temperance, hatred of sin, desire of righteousness: these, & such like, God doth accept of in his children, and of mercy doth crown his good gifts in them, Gregor. Moralium. lib. 9 cap. 14. Omnis humana justitia, iniustitia esse convincitur, si districtè iudicetur, All man's righteousness is convinced to be unrighteousness, if it be narrowly judged. In this article we use no deceit, neither guile, and are no more wranglers than the holy Scriptures & holy Fathers. And the God himself of your Schoolmen, Thomas. in Galat. ●. lect. 4. Opera non sunt causa, canaliquis sit iust●us apud Deum, sed potius sunt executiones & manifestationes, Works are not the choose why any man is just before God, but rather the executions and manifestationn of justice, see Aug. de verb. Apost. S●●. 15. Hier. lib. 1. adverse. Pelagian. Bernard in Cantic. Ser. 73. Si iniquitates obseruauerit, If he shall mark the iniquities, yea even of the elect, who sholbe able to abide it: And again, Memorabor justitiae 〈◊〉 solius, ipsa enim est mea, nempe, fact us●es mihi tu justitia a Deo. I will make mention of thy righteousness only, for that it is mine, to wit, thowart made unto me righteousness 〈◊〉 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 justified by the law of Moses. God doth not account him just, or impute righteousness unto him, that still continueth in his sins▪ your blindness is great that's 〈…〉 the clear light of the scriptures. Psal. 〈…〉 thou shalt mark out iniquities, 〈◊〉 Lord, Lord, who shallbe able to abide? & the same Prophet coveteth the 〈◊〉 to be blessed, to whom the Lord doth 〈…〉 without works, Psalm 32. 〈…〉 Rom. 4. vers. 6.    
FINIS.