Reply Against Gilbert Brown, Section 28
Maiſter Gilbert Browne.
Whome Maiſter Iohn calles Fathers heir, I know not, except Simon Magus, Nouatus, Aerius, Iouinianus, Pelagius, Vigilantius, and ſik. For indeede there is none of theſe, and manie the like, but they were againſt vsus, and with them in ſome heades. But I am ſure, S. Irenaeus, S Cyprian, S. Ambroſe, S. Auguſtine, S. Hierome, S. Baſile, S. Chryſoſtome with the reſt of the holy Fathers is no way with them, … 2.24. Math. 7.21. Math. 19.7. Matth 34.35. Ioan. 14.15.21 1. Ioan. 2.3.4 Rom. 2.13. 1. Cor 13.2. 1 Cor 1.19 Galat. 5.6. Tit. 1 16 De fi…e & operibus cap. 14.and againſt vsus, as Maiſter Iohn will not be able to proue for all his offer. As for example: It is a chiefe ground in their Religion, that onlie Faith iuſtifieth: This, I ſay, can neither be proued by the Scriptures, nor auncient Fathers of the firſt 600. yeares. For why the contrary is expreſly contained in the word of God. Doe ye ſee, ſayes Saint Iames, that by workes a man is iuſtified, and not by faith onlie, with manie other places that aggrees with the ſame, as I hauehave noted heir on the margent. And S. Auguſtine ſayes himſelfe, that this Iuſtification by Faith only was an old hereſie in the very time of the Apoſtles.
Maiſter Iohn Welſche his Reply.
As for this calumnie of yours, the triall of it will come in afterward: therefore I referre the anſwere of it to that place And whereas you ſay, that you know not whome I call Fathers, either your malice makes you to diſſemble your know ledge in this, or elſe palpable muſt your ignorance be. And where ye ſay, that Irenaeus, Cyprian, &c. and the reſt of the holie Fathers are no wiſe with vsus, againſt you; and that I will not be able to proue it: I hauehave not only proued that already in ſundry heads of our religion: but alſo that ſundrie of your owne Popes, Cardinals, Doctors, Biſhops, Councels, & Canon lawe hes beene with vsus in ſundry points of our religion whilk we profeſſe, againſt that whilk ye profeſſe. And as for that example of Iustification by Faith onelyonly whilk ye caſt in, whilk is one of the chiefe grounds of our religion: this I will proue both by the Scripture, and by the teſtimonies of the Fathers of the firſt 600. yeares. 2. Cor. 5.11Our doctrine then concerning Iuſtification is this: That as our ſins was not inherent in Chriſt, but imputed to him, whilk was the cauſe of his death: ſo his righteouſneſſe whereby we are accounted righteous before God is not inherent in vsus, but imputed to vsus: 1. Cor. 1.3…& therefore the Scripture ſayes, that he is made of God vntounto vsus righteouſneſſe. Next, the onlie inſtrument that apprehends, & as it were, takes holde of this righteouſneſſe of Chriſt, is a liuely Faith, whilk works by louelove, & brings forth good fruits ſo that neither is Faith a efficient or meritorious cauſe of our ſaluation (for onlie Chriſts death and righteouſneſſe is that) but onlie an inſtrument to apprehend the ſame. Neither is eueryevery Faith this inſtrumēt: but onlie that liuing Faith whilk I hauehave ſpoken of: ſo that true Faith is neuer without the fruits of good works, no more then fire is without heate: and yet neither are our works, nor the work of Faith it ſelfe, the meritorious cauſe of our ſaluation: but only Chriſts death & righteouſneſſe: neither are the fruits of this liuely Faith, the inſtrument to apprehend and take holde of Chriſts righteouſneſſe, but onelie Faith it ſelfe. This then is our doctrine, whilk is ſo plainlie confirmed by the Scripture, that hee muſt be exceeding blind that ſees it not. The places to confirme the ſame, are theſe. Rom. 3.28. & Rom. 4.2We conclude that a man is iuſtified by Faith without the workes of the Lawe. If Abraham were iuſtified by works then hes he wherein to reioyce, but not with God. Epheſ. 2.9By grace are ye ſaued through Faith, and that not of your ſelues: for it is the gift of God: Phil. 3.9.not by workes, that none ſhould reioice. And I hauehave counted all things loſſe, that I might win Chriſt, and might be found in him, not hauing my owne righteouſneſſe whilk is of the Lawe, but that whilk is through the faith of Chriſt, the righteouſneſſe whilk is of God through Faith. Tit. 3.3And againe, Not by the works of righteouſneſſe, whilk we had done, but according to his merciemercy he ſaued vsus. Seing the Scripture ſo expreſly remoues all workes both of nature and of grace, both going before Faith, & following after it, (and therfore the Apoſtle ſayes, We are not ſaued by the workes of righteouſneſſe whilk we had done) and of all men, euen of thoſe who were iuſtified alreadie and ſanctified, as Abrabam, Paule, and the Epheſians were, from our iuſtification and ſaluation, as the cauſes thereof: therefore we are only iuſtified and ſaued by a liuely faith apprehending the righteouſneſſe of Chriſt.
Secondlie, the Scripture not onlie remoues works (as we hauehave ſaide) from the cauſe of our Iuſtification and ſaluation, but alſo aſcriues it to Faith, as in theſe places, Whoſoeuer beleueth in him ſhall hauehave eternall life. And Thy Faith hath ſaued thee, &c. Ioh. 3.16. Luc. 8.48. Eph. 2.9. Rom. 4.3.4.5. & Rom. 3.26.28.30And againe, We are ſaued through Faith. And man is iuſtified by Faith. And God ſhall iustifie Circumciſion of Faith, and incircumciſion through Faith. And Abraham beleeued God, and it was counted to him for righteouſneſſe. And leaſt ye ſhould ſay, the Scripture hes not by Faith onlie, reade the 8. of Luke, and 50. verſe where our Sauiour ſayes to Iairus, foreign Only beleeue and ſhe ſhalbe ſaued. Therefore Faith is the onlie inſtrument to lay holde on the promiſe of God. And leaſt ye ſhould ſay this was not a iuſtifying Faith? I anſwere, this Faith whilk Iairus had, was that ſame Faith whilk the woman with the bloodie iſſue had: Luc. 8.48. Lib. 1. de iuſtif. cap. 17. pag. 84.but her Faith not onlie healed her bodie, but her ſoule alſo, whilk Bellarmine grants, and our Sauiour teſtifies ſaying, Thy Faith hath ſaued thee, &c. therefore this is a iuſtifying Faith alſo. Secondly, ſeing the Faith of miracles & iuſtifying Faith is both one in ſubſtance with your Kirk, as Bellarmine and the Rhemiſts ſayes: cap. 5. lib. de iuſti. annotat. in 2. Cor. 12.and if it be a greater work to worke miracles, as they ſay, then to be iuſtified: therfore if onlie Faith ſuffice to obtaine miracles, as Bellarmine graunts, lib. 1. cap. 20. pag. 97. why ſhould not Faith only be alſo ſufficient to iuſtifie? for if it ſuffice for the greater worke, much more for the leſſe.
Thirdlie, the Scripture aſcriues our Iuſtification to grace and not to workes: & ſo oppones them, that the one cannot ſtand with the other in the matter of our Iuſtification. Rom. 3.24.We are iuſtified (ſayes he) freelie by grace, and not by works. And to him that worketh the reward is imputed, not according to grace, but to debt: but to him who worketh not, Rom. 4.4. Rom. 11….but beleeueth an him who iuſtifieth the vngodlie, his faith is imputed to him for righteouſneſſe. And in another place, If it be of grace, it is no more of workes, or elſe were grace no more grace: but if it be of workes, it is no more grace, or elſe work were no more worke. Seeing therefore our Iuſtification is onelie of free grace, and grace (if the Apoſtle bee true) cannot ſtand with workes: therefore our Iuſtification is not by works, or elſe it were not of grace: and ſo not at al: and ſo the foundation of our ſaluation were ouerturned. I hope therefore this our doctrine of iuſtification is plainly warrāted by the ſcripture. Nowe to the Fathers, Origen in epi… ad Rom. cap. 3. who liued in the 200. yeare after Chriſt. Hilar. canon. 8. in Matth. in 300. ſeculo. Baſil. in homil. de humilitate in ſeculo 300. Ambroſe in c. 3. ad Rom. &c 4 & 9. in ſeculo. 300. Chryſoſt. in homil de fide & lege naturae & in homil. 3. ad Tit. in ſeculo 400. Auguſt. lib. 1. contra Duas Epiſtolas Pelag. c. 21. in ſeculo 400. Cyrillus lib. 10. in Ioan c. 18. in ſeculo. 400.becauſe ye ſay it cannot be proued by them, they ſpake as plainlie as we doe. Origen hath theſe wordes: And the Apoſtle ſayes, that the iuſtification of Faith onlie ſufficeth: (ſolius fidei) ſo that he that beleeueth allanerlie is iuſtified, ſuppoſe no worke be fulfilled of him. Hilarius ſayes, For onelie Faith iuſtifieth: fides enim ſola iuſtificat. Baſilius ſayes, This is a perfite reioycing in God, when a man vaunts not himſelfe of his owne righteouſneſſe, but knowes himſelf to be miſterfull of true righteouſnes, ſola autem fide in Chriſtum iuſtificatum, and to be iuſtified only by faith in Chriſt. Ambroſe ſayes, They are iuſtified by faith onelyonly through the gift of God. And in the 4. chapter he hes thriſe, by faith onelyonly, ſola fides. And in the 9. chapter alſo, Sola fides poſita eſt ad ſalutem: that is, onlie faith is appointed for ſaluation. Chryſostome ſayes, The thief beleeued only and was iustified. And in another place, If thou giues credite to thy faith, wherefore brings thou in other things, as though faith only were not ſufficient to iuſtifie. Auguſtine, it is a knowne ſaying of his, Workes goes not before Iustification, but followes him who is already iuſtified. And in another place, a)Auguſt. de fide & operib. c. 14. Theophil. in comment ad Galat c. 3, in the 800, age. Bernard ſermo, 22, in c…ic. in the 1200. age.Howe vertuous ſo euer ye report the auncient righteous to hauehave bene, yet their vertue ſaued thē not, but the faith of the Mediator. Cyrillus Alexandrinus ſayes, Man by faith onlie ſtickes in Chriſt, inhaeret Chriſto. Theophylactus ſayes, only faith hes in the ſelf the vertue of iuſtifying. Bernard ſayes, Man being iustified by faith onelyonly, ſhall hauehave peace towards thee. What more plaine now could the fathers ſpeake of Iuſtification by faith onlie, whilk you wil not deny Maiſter Gilbert? The reader may learne howe much credite … to be giuen to you who ſo boldly affirmed that neither Scripture nor Fathers ſaide with vsus againſt you. I hope they will try you before they truſt you in time to come. For dare you ſay (Maiſter Gilbert) that I hauehave fained heir ought of theſe Fathers, and hes not brought in their own words ſpeaking? Deny it if ye dare. Be not ſo impudent and ſhamleſſe Maiſter Gilbert, in your vntruthes and lies againe: for by this ye will both diſcredite your ſelf and your religion.
As for the 2. of Iames whilk ye quote here, that by works a man is iuſtified and not by ſaith only. I anſwere. This word to be iuſtified, is taken in the Scripture two manner of wayes. Firſt, to be accompted righteous before the tribunal of God: and in this ſenſe, only a liuely faith apprehending the death and righteouſneſſe of Chriſt iuſtifies vsus: and of this is the cō trouerſie. Next, it is taken for a declaration of ones righteouſneſſe, as in the 3. of the Romanes, ver. 4. That thou may be iuſtified in thy words (that is, declared to be iuſt) when thou iudges. And in this ſenſe it is taken in this place. So that this is the meaning of it. Ye ſee then, by works man is iuſtified, that is, declared by his works to be iuſt, and not by faith onlie, that is, by the profeſsion of his faith in Chriſt. So then Iames ſpeakes not of our Iuſtification before God whilk is by faith only, but of the declaration of our righteouſneſſe before men, whilk he calles Iuſtification: and that for theſe reaſons. 1. Otherwiſe Iames ſhould be contrary to Paule who ſayes, That a man is iuſtified by faith without workes, whilk is blaſphemous to think therefore Iames ſpeakes of our Iuſtification before men, wherby our Iuſtification before God is declared and made manifeſt. 2. The ſcope of the whole chapter, and whole Epiſtle teſtifies the ſame. For his purpoſe is to caſt downe the arrogancie and preſumption of ſik, who bragged of their Faith, as though the bare profeſsion, that they beleeued in Chriſt, were ſufficiēt to ſaue them, ſuppoſe they did not bring forth the fruites thereof. Therefore the Apoſtle takes this in hand to prooue that they are not iuſtified by a dead faith, but onlie by that faith whilk brings forth the effects thereof. And therefore he ſayes in the fourteenth verſe, What auayleth it my brethren when a man ſayes he hes faith, when he hes no workes? can that faith ſaue him? And in the eighteenth verſe, Shewe mee thy faith out of thy workes, and I will ſhewe thee my faith by my workes. And becauſe it may be ye ſay, this is my commentarie, therefore heare howe one of your owne great and chiefe pillers Thomas of Aquine expones the ſame, from whoſe iudgment, I hope, ye will not appeale. In Iacob. 2Heir he ſpeakes (ſayes he) of workes that followes faith, not according to that ſenſe wherein Iuſtification is ſaide to be the infuſion of righteouſneſſe, but according to that ſenſe that Iuſtification is called exercitatio iuſtitiae, the practiſe or declaration, and confirmation of righteouſneſſe. So if ye wil beleeue him, Iuſtification heir is taken not for our iuſtification before God, but for the declaration of our righteouſneſſe. And ſo the ordinar Gloſſe exponing that place writes, In Iacob. 2Abraham was iuſtified without workes by faith onelyonly: but neuertheleſſe the offering vp of his ſonne, was a teſtification of his faith and righteouſneſse. What can be more clearlie ſpoken by any? Would you hauehave more then this? So thē this place of Iames ſpeakes not of our Iuſtification before God, & therfore ſerues not to proue this your doctrine. As to the 2. of the Romanes, 13, It is true, it is not the hearers of the Law, but the doers of it whilk are iuſtified, if there were any who had fulfilled it. But the Apoſtle concludes in the third chapter, all vnderunder ſinne, both Iewe and Gentile: and therfore gathers that by the workes of the Lawe no fleſh is iuſtified. And ſo we will leaue this to you to doe, and that alſo in the 19. of Matthew, ſpoken to the young man, Do the commands, &c. And as for the reſt of the teſtimonies, I wonder to what purpoſe ye hauehave quoted them, except for to make a ſhewe of Scriptures and teſtimonies. For they ſpeake onlie of the neceſſitie of good workes, whilk as they cannot be ſeparate from true faith, ſo no man can attaine to ſaluation without them: becauſe where euer Chriſt dwelles by true Faith, not onelie he iuſtifies them, but alſo ſanctifie them, and makes them fruitfull in good works. The whilk we graunt, and therfore does vrge the ſame continuallie, knowing for a trueth, Heb. 12 14 Matth. 3.10that without holineſſe no man ſhall ſee God, and that the axe is laide to the roote of the tree, and that eueryevery tree that bringeth not forth good fruite ſhalbe hewen downe, and caſt in an vnquencheable fire. They ſpeake not therefore of the efficient or formall, or inſtrumentall cauſe of our Iuſtification, but of our ſanctification with the fruites thereof, and therefore ſerues not to prooue the controuerſie that is in hand. As for Auguſtine his teſtimony, as you corrupt the Scriptures, ſo doe ye his teſtimonie alſo: for this was the opinion whilk was riſen vp in the Apoſt. daies, as he teſtifies there: That is a deade faith whilk brought not forth good works.for theſe are his words: that ſome thought that faith onelyonly was ſufficient to obtaine ſaluation without workes, neglecting to liue well, and to holde the way of God by good works, and being ſecure of ſaluation, whilk is in faith, had not a care to liue well, as he ſayes. And in the end of that chapter he concludes the whole matter ſaying, How farre therefore are they deceiued, who promiſes to themſelues euerlaſting life throgh a dead faith. The whilk error we condemne alſo with you: for we acknowledge the neceſsitie of good works, as the fruites of a liuing faith: but not as the efficient, formal, or inſtrumentall cauſe of our iuſtification.