Chapter 2 of 5

1In acception of persons. The Apostle meaneth not, as the Anabaptists and other seditious persons sometime gather hereof, that there should be no difference in Commonwealths or assemblies, betwixt the Magistrate and the subject, the free man and the bond, the rich and the poor, betwixt one degree and another. for, God and nature, and the necessity of man, have made such distinctions, and men are bound to observe them. But it is meant only, or specially, that in spiritual gifts and graces, in matters of faith, Sacraments, and salvation, and bestowing the spiritual functions and charge of soul, we must esteem of a poor man or a bond man, no less than of the rich man and the free, than of the Prince or the Gentleman: because as Christ himself calleth all, and endueth all sorts with his graces: so in such and the like things we must not be partial, but count all to be fellows, brethren, and members of one head. And therefore the Apostle saith with a special clause, That we should not hold or have the Christian faith with or in such differences or partialities.In acception of persons. The Apostle meaneth not, as the Anabaptists and other seditious persons sometime gather hereof, that there should be no difference in Commonwealthes or assemblies, betwixt the Magistrate and the subiect, the free man and the bond, the riche and the poore, betwixt one degree and an other. for, God and nature, and the necessitie of man, haue made such distinctions, and men are bound to obserue them. But it is meant onely, or specially, that in spiritual giftes and graces, in matters of faith, Sacraments, and saluation, and bestowing the spiritual functions and charge of soule, we must esteeme of a poore man or a bond man, no lesse then of the rich man and the free, then of the Prince or the Gentleman: because as Christ him self calleth all, and endueth al sortes with his graces: so in such and the like things we must not be partial, but count al to be felowes, brethren, and members of one head. And therfore the Apostle saith with a special clause, That we should not hold or haue the Christian faith with or in such differences or partialities.

10Is made guilty of all. He meaneth not, that whosoever is a thief, is also a murderer, or that every murderer is an adulterer also: or that all sins be equal, according to the Stoics and the Heresy of Jovinian: much less, that he shall have as great damnation that transgresseth one commandment, as if he had offended against every precept. but the sense is, that it shall not avail him to salvation, that he seemeth to have kept certain and not broken all the commandments: seeing that any one transgression of the Law, proveth that he hath not observed the whole, which he was bound to do, so far as is required, and as is possible for a man in this life. S. Augustine disputing profoundly in his 29 Epistle to S. Jerome, of this place of S. James, expoundeth it thus: that he which offendeth in one, that is, against the general and great commandment of love or charity (because it is in manner all, as being the plenitude of the law, and the perfection of the rest) breaketh after a sort and transgresseth all, no sin being committed but either against the love of God, or of our neighbour.Is made guiltie of al. He meaneth not, that whosoeuer is a theefe, is also a murderer, or that euery murderer is an aduouterer also: or that al sinnes be equal, according to the Stoikes and the Heresie of Iouinian: much lesse, that he shal haue as great damnation that transgresseth one commaundement, as if he had offended against euery precept. but the sense is, that it shal not auaile him to saluation, that he seemeth to haue kept certaine and not broken al the commaundements: seeing that any one transgression of the Law, proueth that he hath not obserued the whole, which he was bound to do, so far as is required, and as is possible for a man in this life. S. Augustine disputing profoundly in his 29 Epistle to S. Hierom, of this place of S. Iames, expoundeth it thus: that he which offendeth in one, that is, against the general and great commaundement of loue or charitie (because it is in maner al, as being the plenitude of the law, and the perfection of the rest) breaketh after a sort and transgresseth al, no sinne being committed but either against the loue of God, or of our neighbour.

13Judgment without mercy. Nothing giveth greater 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. August. de pœnit. li. 1. c. 3. Which is true, not only in respect of the judgment 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 li. 21 de Civ. Dei c. 27 in fine.Iudgement without mercie. Nothing giueth greater hope of mercie in the next life, then the workes of almes, charitie, and mercie, done to our neighbours in this life. Neither shal any be vsed with extreme rigour in the next world, but such as vsed not mercie in this world. August. de pœnit. li. 1. c. 3. Which is true, not only in respect of the iudgement to euerlasting damnation, but also of the temporal chastisement in Purgatorie, as S. Augustine signifieth, declaring that our venial sinnes be washed away in this world with daily workes of mercie, which otherwise should be chastised in the next. See epist. 29 aforesaid in fine, and li. 21 de Ciu. Dei c. 27 in fine.

14What 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, and 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 gloss for the text, deny the book to be Canonical Scripture. But Calvin and his companions disagreeing with their Masters, confess it to be holy Scripture. but their shifts and fond glosses for answer of so plain places, be as impudent as the denying of the Epistle the other. who would never have denied the book, thereby to shew themselves Heretics, if they had thought those vulgar evasions that the Zwinglians and Calvinists do use (where were not ignorant) could have served. In both sorts the Christian Reader may see, the Heretics vaunting of express Scriptures and the word of God, is no more but to delude the world: whereas in deed, be the Scriptures never so plain against them, they must either be wrested as they say, or else they must be no Scriptures at all. And to see Luther, Calvin, Beza, fellows, sit as it were in judgment of the Scriptures, to allow or disallow at their pleasure, it is the most notorious example of Heretical pride and misery that can be. See their presumptuous censures upon this Canonical Epistle, the Apocalypse, the Machabees, and other.What shal 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, merite, & concurrence of good workes, that their first author Luther and such as exactly folow him, boldly (after the maner of Heretikes) when they can make no shift nor false glose for the text, deny the booke to be Canonical Scripture. But Caluin and his companions disagreeing with their Maisters, confesse it to be holy Scripture. but their shiftes and fond gloses for answer of so plaine places, be as impudent as the denying of the Epistle the other. who would neuer haue denied the booke, thereby to shew them selues Heretikes, if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse (where were not ignorant) could haue serued. In both sortes the Christian Reader may see, the Heretikes vaunting of expresse Scriptures & the word of God, is no more but to delude the world: whereas in deede, be the Scriptures neuer so plaine against them, they must either be wrested as they say, or els they must be no Scriptures at all. And to see Luther, Caluin, Beza, fellowes, sitte as it were in iudgement of the Scriptures, to allow or disallow at their pleasure, it is the most notorious example of Hereticall pride & miserie that can be. See their presumptuous censures vpon this Canonical Epistle, the Apocalypse, the Machabees, and other.

21Abraham, was he not justified by works. It is much to be noted that S. Augustine de fide & operibus c. 14 writeth, that the heresy of only faith justifying or saving, was an Heresy even in the Apostles' time, gathered by the false interpretation of some of S. Paul's found disputation in the Epistle to the Romans, wherein he commended so highly the faith of Christ, that they thought good works were not available: adding further, that the other Apostles, James, John, and Jude, did of purpose write so much of good works, to correct the error of only faith, gathered by the misconstruction of S. Paul's words. Yea when S. Peter (Ep. 2. c. 3.) warneth the faithful that many things be hard in S. Paul's writings, and unlearned men mistaken to their perdition: S. Augustine affirmeth, that he meant this disputation concerning faith, which so many Heretics did mistake to condemn good works. And in the preface of his commentary upon the 31 Psalm, he warneth all men, that this deceitful saying upon S. Paul's speech, Abraham was justified by faith, therefore works be not necessary, is the right way to the gulf of Hell and damnation. And lastly (which is itself very plain) that we may see this Apostle did purposely 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 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 works by which he was justified and blessed of God, to wit, his obedience and immolation of his son. how S. Paul saith that Abraham was justified by faith, see the Annotations upon that place. Rom. 4. v. 1.Abraham, was he not iustified by workes. It is much to be noted that S. Augustine de fide & operibus c. 14 writeth, that the heresie of onely faith iustifying or sauing, was an Heresie euen in the Apostles time, gathered by the false interpretation of some of S. Paules found disputation in the Epistle to the Romans, wherein he commended so highly the faith of Christ, that they thought good workes were not auailable: adding further, that the other Apostles, Iames, Iohn, and Iude, did of purpose write so much of good workes, to correct the errour of onely faith, gathered by the misconstruction of S. Paules words. Yea when S. Peter (Ep. 2. c. 3.) warneth the faithful that many things be hard in S. Paules writings, and vnlearned men mistaken to their perdition: S. Augustine affirmeth, that he meant this disputation concerning faith, which so many Heretikes did mistake to condemne good workes. And in the preface of his commentarie vpon the 31 Psalme, he warneth al men, that this deceitful saying vpon S. Paules speache, Abraham was iustified by faith, therfore workes be not necessarie, is the right way to the gulfe of Hel and damnation. And lastly (which is it self very plaine) that we may see this Apostle did purposely commend vnto vs the necessitie of good workes, and the inanity and insufficiencie of onely faith, to correct the errour of such as misconstrued S. Paules words for the same: the said holy Doctor noteth that of purpose he tooke the very same example of Abraham, whom S. Paul said to be iustified by faith, and declareth that he was iustified by good workes, (specifying the good works by which he was iustified and blessed of God, to witte, his obedience and immolation of his sonne. how S. Paul saith that Abraham was iustified by faith, see the Annotations vpon that place. Ro. 4. v. 1.

22Faith did work with. Some Heretics hold, that good works are necessary to salvation and 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 effects or fruits issuing necessarily out of faith. Both which fictions, falsehoods, and slights against the plain truth of God's word, are refuted by these words, when the Apostle saith That faith worketh together with good works: making faith to be a coadjutor 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.Faith did worke with. Some Heretikes hold, that good workes are necessarie to saluation and iustification: other, that though they be not hurtful but required, yet they be no causes or workers of saluation, much lesse meritorious, but are as effects or fruites issuing necessarily out of faith. Both which fictions, falshods, and slights against the plaine truth of Gods word, are refuted by these wordes, when the Apostle saith That faith worketh together with good workes: making faith to be a coadiutor or cooperator with workes, 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 body, and workes to the spirit or life of man.

23The 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, was justified, meaneth that they shew us just before men, and avail not to our justice before God. For the Apostle evidently declareth that Abraham by his works was not only truly called the friend of God, and therefore was not (as the Heretics say) by his works approved just before man only.The freend of God. By this also an other false and friuolous euasion of the Heretikes is ouertaken, when they feine, that the Apostle here when he saith, was iustified, 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 workes was not onely truely called the freend of God, and therfore was not (as the Heretikes say) by his workes approued iust before man onely.

24Not 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 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, as he expoundeth himself. Though concerning works also, there is a difference betwixt the first justification whereof S. Paul specially speaketh: and the second justification, whereof S. James more specially treateth. Of which thing elsewhere there is enough said. The fathers in deed use sometimes this exclusive, sola, only: but in far other sense than the Protestants. For some of them thereby exclude only the works of Moyses' law against the Jews: some, the works of nature and moral virtues without the grace and 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, and arguing in matters of faith and mystery, against such as will believe nothing but that they see or understand: some, the merit 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 and preparations of our hearts by prayers, penance, and sacraments, the virtues of hope and 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 preparation to justice, but the meritorious cause of greater justice, and of salvation.Not by faith only. This proposition or speache is directly opposite or contradictorie to that which the Heretikes hold. For the Apostle saith, Man is iustified by workes, and not by faith only. but the Heretikes say, Man is not iustified by good workes, but by faith only. Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules. for though S. Paul say, Man is iustified by faith, yet he neuer saith, by faith onely, nor euer meaneth by that faith which is alone, but alwaies by that faith which worketh by charitie, as he expoundeth himself. Though concerning workes also, there is a difference betwixt the first iustification wherof S. Paul specially speaketh: and the second iustification, wherof S. Iames more specially treate. Of which thing els where there is ynough said. The fathers in deede vse sometimes this exclusiue, sola, onely: but in farre other sense then the Protestants. For some of them thereby exclude only the workes of Moyses law against the Iewes: some, the workes of nature and moral vertues without the grace and knowledge of Christ, against the Gentiles: some, the necessitie of external good works where the parties lacke time and meanes to doe them, as in the case of the penitent theefe: some, the false opinions, sectes, and religions contrarie to the Catholike faith, against heretikes and miscreants: some exclude reason, sense, and arguing in matters of faith and mysterie, against such as wil beleeue nothing but that they see or vnderstand: some, the merite of workes done in sinne before the first iustification: some, the arrogant Pharisaical vaunting of mans owne proper workes and iustice, against such as referre not their actions and good deedes to Gods grace. To these purposes the holy Doctors say sometimes, that only faith saueth and serueth: but neuer (as the Protestants would haue it) to exclude from iustification and saluation, the cooperation of mans free wil, dispositions and preparations of our hartes by praiers, penance, and sacraments, the vertues of hope and charitie, the purpose of wel-working and of the obseruation of Gods commaundements: much lesse, the workes and merites of the children of God, proceding of grace and charitie, after they be iustified and are now in his fauour: which are not only dispositions and preparation to iustice, but the meritorious cause of greater iustice, and of saluation.

25Rahab. This Apostle alleageth the good works of Rahab by which she was justified, and S. Paul (11 Hebr.) 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 faith; and that she was saved by her works, as the other faith. 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 and Gentil Philosophers did affirm: they, that they should be saved by the works of Moyses' law: these, by their moral virtues: 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.Rahab. This Apostle alleageth the good workes of Rahab by which she was iustified, and S. Paul (11 Hebr.) saith 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 faith; and that she was saued by her workes, as the other faith. But it were vntruely said, that she was saued either by onely faith, as the Heretikes say: or by onely good workes, as no Catholike man euer said. But because some Iewes and Gentil Philosophers did affirme: they, that they should be saued by the workes of Moyses law: these, by their moral vertues: therfore S. Paul to the Romans disputed specially against both, prouing that no workes done without or before the faith of Christ, can serue to iustification or saluation.