Popery Anatomized, Section 21
SECTION XXI. Concerning Justification by Faith.
Maſter Gilbert Brown.
WHom M. John calls Fathers here, I know not, except Simon Magus, Novatus, Aerius, Jovinianus, Pelagius, Vigilantius, and ſuch. For indeed there is none of theſe, and many the like, but they were againſt us, and with them, in ſome heads. But I am ſure, S Ireneus, S. Cyprian, S. Ambroſe, S. Augustine, S. Jerome, S. Baſile, S. Chryſoſtome, with the reſt of the holy Fathers, is no way with them, and againſt us, as M. John will not be able to prove for all his offer. As for example, it is a chief ground in their Religion, that only faith juſtifieth. This, I ſay, can neither be proved by the Scriptures, nor ancient Fathers of the firſt ſix hundred years. For why the contrary is expreſly contained in the Word of God. Do ye ſee (ſaith S. James) that by works a man is juſtified, and not by faith only, James 2.24. with many other places that agrees with the ſame, Matth. 7.21. and 19.17. and 34.35. John 14.15.21. 1. John 2.3.4. Rom. 2.13. 1. Cor. 13.2. and 1.19. Gal. 5.6. Tit. 1.16. And S. Auguſtin ſaith himſelf, de fide & operibus, cap. 14. That this Juſtification by faith only, was an old hereſie in the very time of the Apoſtles.
Maiſter John Welſch his Reply.
As for this calumny of yours, the tryal of it will come in afterward: therefore I refer the anſwer of it to that place. And whereas you ſay, that you know not whom I call Fathers, either your malice makes you to diſſemble your knowledge in this, or elſe palpable muſt your ignorance be. And where you ſay, that Ireneus, Cyprian, &c. and the reſt of the holy Fathers are no ways with us, againſt you; and that I will not be able to prove it: I have not only proved that already in ſundry heads of our Religion, but alſo that ſundry of your own Popes, Cardinals, Doctors Biſhops, Councils, and Canon Law have been with us in ſundry points of our Religion which we profeſs, againſt that which ye profeſs. And as for that example of juſtification by faith only, which ye caſt in, which is one of the chief grounds of our Religion: This I will prove both by the Scripture, and by the teſtimonies of the Fathers of the firſt ſix hundred years.
Our doctrine then concerning Juſtification, is this: That as our ſins was not inherent in Chriſt, but imputed to him, 2. Cor. 5 21. which was the cauſe of his death: ſo his righteouſneſs whereby we are accounted righteous before God, is not inherent in us, but imputed to us: and therefore the Scripture ſaith, that he is made of God unto us righteouſneſs, 1. Cor. 1.30.
Next, the only inſtrument that apprehends, and as it were, takes hold of this righteouſneſs of Chriſt, is a lively Faith, which works by love, and brings forth good fruits: ſo that neither is Faith an efficient or meritorious cauſe of our ſalvation (for only Chriſts death and righteouſneſs is that) but only an inſtrument to apprehend the ſame. Neither is every Faith this inſtrument; but only that living Faith which I have ſpoken of: ſo that true Faith is never without the fruits of good works, no more then fire is without heat: and yet neither are our works, nor the work of Faith it ſelf, the meritorious cauſe of our ſalvation; but only Chriſts death and righteouſneſs: Neither are the fruits of this lively Faith, the inſtrument to apprehend and take hold of Chriſts righteouſneſs, but only Faith it ſelf. This then is our doctrine, which is ſo plainly confirmed by the Scripture, that he muſt be exceeding blind that ſeeth it not.
The places to confirm the ſame, are theſe, Rom. 3.28. We conclud that a man is juſtified by faith, without the works of the law. Rom. 4.2. If Abraham were justified by works, then hath he wherein to rejoyce, but not with God. Epheſ. 2.9. By grace are ye ſaved through faith, and that not of your ſelves: for it is the gift of God: not by works, that none ſhould boaſt. And Phil. 3.9 I have counted all things loſs, that I might win Chriſt and might be found in him, not having my own righteouſneſs which is of the law, but that which is through the faith of Chriſt, the righteouſneſs which is of God through faith. And again, Tit. 3.5. Not by the works of righteouſneſs which we had done, but according to his mercy he ſaved us. Seeing the Scripture ſo expreſly removes all works, both of nature and of grace, both going before Faith, and following after it (and therefore the Apoſtle ſaith, We are not ſaved by the works of righteouſneſs which we had done) and of all men, even of thoſe who were juſtified already and ſanctified, as Abraham, Paul, and the Epheſians were, from our juſtification and ſalvation, as the cauſes thereof: therefore we are only juſtified and ſaved by a lively Faith, apprehending the righteouſneſs of Chriſt.
Secondly, the Scripture not only removes works (as we have ſaid) from the cauſe of our Juſtification and ſalvation, but alſo aſcribes it to Faith, as in theſe places, John 3.16. Whoſoever believeth in him ſhal have eternal life. And Luke 8.48. Thy faith hath ſaved thee, &c. And again, Epheſ. 2.9. We are ſaved through faith. And Rom. 4.3.4.5. Man is juſtified by faith. And Rom. 3.26.28.30. God ſhal juſtifie circumciſion of faith, and incircumciſion through faith. And Abraham believed God, and it was counted to him for righteouſneſs. And leſt ye ſhould ſay, the Scripture hath not by Faith only, read the 8. of Luke, and 50. verſe, where our Savior ſaith to Jairus, foreign, Only believe, and ſhe ſhal be ſaved. Therefore Faith is the only inſtrument to lay hold on the promiſe of God. And leſt ye ſhould ſay, this was not a juſtifying Faith. I anſwer: This Faith which Jairus had, was that ſame Faith which the woman with the bloody iſſue had: but her Faith not only healed her body, but her ſoul alſo, Luke 8.48. which Bellarmin grants, lib. 1. de juſtif. cap. 17. pag. 84. & our Savior teſtifieth, ſaying, Thy faith hath ſaved thee, &c. therefore this is a juſtifying Faith alſo. Secondly, ſeeing the Faith of miracles, & juſtifying Faith, is both one in ſubſtance with your Church, as Bellarmin c. 5. l. de juſtif. & the Rhemiſts annot. in 2. Cor. 12. ſay: & if it be a greater work to work miracles, as they ſay, then to be juſtified: therefore if only Faith ſuffice to obtain miracles, as Bellarmin grants, lib. 1. cap. 20. pag. 97. why ſhould not Faith only be alſo ſufficient to juſtifie? For if it ſuffice for the greater work, much more for the leſs.
Thirdly, the Scripture aſcribes our Juſtification to grace, and not to works, and ſo oppones them, that the one cannot ſtand with the other in the matter of our Juſtification. We are justified (ſaith he) freely by grace, and not by works, Rom. 3.24. And to him that worketh the reward is imputed, not according to grace, but to debt: but to him who worketh not, but believeth in him who juſtifieth the ungodly, his faith is imputed to him for righteouſneſs, Rom. 4.4. And in another place, If it be of grace, it is no more of works, or elſe were grace no more grace: but if it be of works, it is no more grace, or elſe work were no more work, Rom. 11.6. Seeing therefore our Juſtification is only of free grace, and grace (if the Apoſtle be true) cannot ſtand with works: therefore our Juſtification is not by works, or elſe it were not of grace: and ſo not at all: and ſo the foundation of our ſalvation were overturned. I hope therefore this our doctrine of Juſtification is plainly warranted by the Scripture. Now to the Fathers, becauſe ye ſay it cannot be proved by them, they ſpeak as plainly as we do. Origen hath theſe words, in epiſt. ad Rom. cap. 3 And the Apoſtle ſaith, that the juſtification of faith only ſufficeth (ſolius fidei) ſo that he that believeth only is juſtified, ſuppoſe no work be fulfilled of him. Hilarius, Canon. 8. in Matth. ſaith, For only faith juſtifieth: fides enim ſola juſtificat. Baſilius in homil. de humil. ſaith, This is a perfect rejoicing in God, when a man vaunts not himſelf of his own righteouſneſs, but knows himſelf to be miſterful of true righteouſneſs, ſola autem fide in Chriſtum juſtificatum, and to be juſtified only by faith in Chriſt. Ambroſe in cap. 3. ad Rom. & cap. 4. & 9. ſaith, They are juſtified by faith only through the gift of God. And in the 4. chapter he hath thriſe, by faith only, ſola fides. And in the 9. chapter alſo, Sola fides poſita eſt ad ſalutem: that is, only faith is appointed for ſalvation. Chryſoſtome in homil. de fide & lege naturae. ſaith, The thief believed only and was juſtified. And in homil. 3. ad Tit. If thou gives credit to thy faith, wherefore brings thou in other things, as though faith only were not ſufficient to juſtifie? Augustin, it is a known ſaying of his, lib. 1. contra duas Epistolas Pelag. cap. 21. Works go not before justification, but follow him who is already juſtified. And in another place, How vertuous ſoever ye report the ancient righteous to have been, yet their vertue ſaved them not, but the faith of the Mediator, August. de fide & operib. cap. 14. Cyrillus Alexandrinus lib. 10. in Joan. cap. 18. ſaith, Man by faith only ſticks in Chriſt, inhaeret Chriſto. Theophylactus in comment, ad Galat. cap. 3. ſaith, Only faith hath in it's ſelf the vertue of juſtifying. Bernard ſerm. 22. in Cantic. in the 1200. age, ſaith, Man being juſtified by faith only, ſhal have peace towards thee. What more plain now could the Fathers ſpeak of Juſtification by faith only? which you will not deny. The Reader may learn how much credit is to be given to you who ſo boldly affirmed that neither Scriptures nor Fathers ſaid with us againſt you. I hope they will try you before they truſt you in time to come. For dare you ſay, M. Gilbert, that I have fained here ought of theſe Fathers, and have not brought in their own words ſpeaking? Deny it if ye dare. Be not ſo impudent and ſhameleſs, M. Gilbert, in your untruths and lies again: for by this ye will both diſcredit your ſelf and your Religion.
As for the 2. of James which ye quote here, that by works a man is juſtified, and not by faith only. I anſwer: This word to be juſtified, is taken in the Scripture two manner of ways. Firſt, to be accounted righteous before the tribunal of God: and in this ſenſe, only a lively faith apprehending the death and righteouſneſs of Chriſt juſtifies us: and of this is the controverſie. Next, it is taken for a declaration of ones righteouſneſs, as in the 3. of the Romans, verſ. 4. That thou may he juſtified in thy words (that is, declared to be juſt) when thou judges. 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 juſtified, that is, declared by his works to be juſt, and not by faith only, that is, by the profeſſion of his faith in Chriſt. So then James ſpeaks not of our Juſtification before God which is by faith only, but of the declaration of our righteouſneſs before men, which he calls Juſtification: and that for theſe reaſons. 1. Otherwiſe James ſhould be contrary to Paul, who ſaith, That a man is justified by faith without works, which is blaſphemous to think: therefore James ſpeaks of our Juſtification before men, whereby our Juſtification 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 down the arrogancy and preſumption of ſuch, who bragged of their Faith, as though the bare profeſſion, that they believed in Chriſt, were ſufficient to ſave them, ſuppoſe they did not bring forth the fruits thereof. Therefore the Apoſtle takes this in hand to prove that they are not juſtified by a dead faith, but only by that faith which brings forth the effects thereof. And therefore he ſaith in the 14. verſe, What availeth it, my brethren, when a man ſaith he hath faith, when he hath no works? can that faith ſave him? And in the 18. verſe, Show me thy faith out of thy works, and I will ſhow thee my faith by my works. And becauſe it may be ye ſay, this is my commentary, therefore hear how one of your own great and chief pillers, Thomas of Aquin in Jacob. 2. expones the ſame, from whoſe judgement, I hope, ye will not appeal. Here he ſpeaks, ſaith he, of works that follows faith, not according to that ſenſe wherein Justification is ſaid to be the infuſion of righteouſneſs, but according to that ſenſe that Juſtification is called exercitatio juſtitiae, the practiſe or declaration, and confirmation of righteouſneſs. So if ye will believe him, Juſtification here is taken not for our juſtification before God, but for the declaration of our righteouſneſs. And ſo the ordinary Gloſs in Jacob. 2. exponing that place, writes, Abraham was juſtified without works by faith only: but nevertheleſs the offering up of his ſon, was a teſtification of his faith and righteouſneſs. What can be more clearly ſpoken by any? Would you have more then this? So then this place of James ſpeaks not of our Juſtification before God, and therefore ſerves not to prove this your doctrine. As to the 2 of the Romans, v. 13. It is true, it is not the hearers of the Law, but the doers of it which are juſtified, if rhere were any who had fulfilled it. But the Apoſtle concluds in the 3. chapter, all under ſin, both Jew and Gentil: and therefore gathers that by the works of the Law no fleſh is juſtified. And ſo we will leave this to you to do, & 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 have quoted them, except for to make a ſhow of Scripture and teſtimonies. For they ſpeak only of the neceſſity of good works, which as they cannot be ſeparat from true faith, ſo no man can attain to ſalvation without them: becauſe where ever Chriſt dwels by true Faith, not only he juſtifies them, but alſo ſanctifies them, and makes them fruitful in good works. The which we grant, and therefore do urge the ſame continually, knowing for a truth, that without holineſs no man ſhal ſee God, Heb. 12.14. and that the ax is laid to the root of the tree, and that every tree that bringeth not forth good fruit, ſhal be hewen down, and caſt in an unquencheable fire, Matth. 3.10. They ſpeak not therefore of the efficient or formal, or inſtrumental cauſe of our Juſtification, but of our ſanctification with the fruits thereof, and therefore ſerves not to prove the controverſie that is in hand. As for Augustin his teſtimony, as you corrupt the Scriptures, ſo do ye his teſtimony alſo: for this was the opinion which was riſen up in the Apoſtles days, as he teſtifies there: for theſe are his words: That ſome thought that faith only was ſufficient to obtain ſalvation without works, neglecting to live well, and to hold the way of God by good works, and being ſecure of ſalvation which is in faith, had not a care to live well, as he ſaith. And in the end of that chapter, he concluds the whole matter ſaying, How far therefore are they deceived, who promiſe to themſelves everlaſting life through a dead faith. The which error we condemn alſo with you: For we acknowledge the neceſſity of good works, as the fruits of a living Faith; but not as the efficient, formal, or inſtrumental cauſe of our juſtification.