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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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

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 SECTION XXII Concerning the Authority of the Fathers M. Gilbert Brown FUrther I say since the difference chiefly in Religion betwixt us and them is about the understanding of the Word of God * Not we M. Gilbert but one of the chief pillers of your own Church Cajetan a Cardinal which was sent in Germany against Luther the Popes Legat who saith in plain words That the author of the Epistle to the Hebrews doth gather insufficient arguments to prove Christ to be the Son of God that the 2. and 3. Epistle of John is not Canonical Scripture that the Epistle of Jude is Apocrypha that the last chapter of Mark is not of sound authority that the history of the adulterous woman in S. John is not authentical and of S. James Epistle that the salutation of it is profane albeit they deny a great part of the same to us what is the cause that they will not abide the tryal of the ancient Fathers of the first six hundred years seeing that they were of his Religion as he affirms If he be as good as his word the matter will be soon ended And if our Religion be not sound consonant to theirs in all things wherein they differ from us we shal reform the same Master John Welsch his Reply You said a little before M. Gilbert that the chief difference wherein we differ from you is in denying abhorring or detesting c. Now you say that the difference chiefly of Religion betwixt us is about the understanding of the Word of God How well these two agree let the Reader judge It is no wonder suppose you dissent from your brethren as I have proved in sundry points before seeing ye dissent from your self It is true indeed that many of our controversies are about the right sense and understanding of the Scripture but yet if Petrus a Soto Lindanus Peresius Canisius all great and learned Papists speak truth the most part of the weightiest and chiefest points of your Religion which are in controversie between us are but unwritten traditions which have not their beginning nor author in the Scripture and cannot be defended by the same And whereas ye would have us to refer the controversies about the sense and right meaning of the Scriptures to be decided by the writings of the Fathers of the first six hundred years we receive their monuments and writings gladly but yet so that we put a difference between them and the writings of the holy Ghost in the Scripture For as I have proved sufficiently before as I hope that only the Scriptures of God have this prerogative to be the supreme Judge of all controversies in Religion and no other and the best way to learn the sense of the Scripture is by the Scripture it self for seeing all the Scripture is inspired of God therefore it ought to be exponed by God in the same For he who made the Law can best interpret the Law And the Levits practised this in the Old Testament who exponed the Scripture by the Scripture Nehem. 8.8 and the Apostles in the New Testament who taught nothing but that which the Prophets said should come to pass Acts 26.28 And if a Father yea a Saint yea if an Angel would preach beside that which the Apostles preached let him be accursed So then nothing can be a warrant to us of the truth of the sense of the Scripture but the Scripture it self And as for the Fathers expositions as they may not be Judge as hath been said because they may err and have erred as hath been proved and your selves will not deny and they dissent oftentimes one from another in the exposition of the same So let their expositions be taken in so far as they agree with the Scripture For would ye have us ascribe that unto them which they themselves have refused and have ascribed unto the Scriptures only Hear therefore what Optatus the Bishop of the Church of Milevitan a learned man who lived about the year of God 369. saith writing against the Donatists who claimed to themselves only the title of the Church of Christ as ye do They called for a Judge he brings the Testament of Christ for a Judge and speaking to them of a point of Religion that was controverted whither one should be twise baptized or not He saith You saith he affirm it is lawful we affirm it is not lawful between your say it is lawful and our say it is not lawful the peoples souls do doubt and waver Let none believe you nor us we are all contentious men Judges must be sought for If Christians they cannot be given on both sides for truth is hindred by affection A Judge without must be sought for If a Pagan he cannot know the Christian mystery If a Jew he is an enemy to Christianity No Judge therefore of this matter can be found in earth A Judge from heaven must be sought for But why knock we at heaven when here we have his Testament in the Gospel Optatus lib. 5. contra Parmenianum And he renders a reason of this in that same Book Christ saith he hath dealt with us as an earthly father is wont to do with his children who fearing left his children should fall out after his decease doth set down his will in writing under witness and if there arise debate among the brethren they go to the Testament He whose word must end our controversie is Christ Let his will be sought in his Testament saith he Augustin in Psal 21. expos 2. urgeth the same reason of Optatus against the Donatists We are brethren saith he to them why do we strive Our father died not untestate he made a Testament and so died Men do strive about the goods of the dead while their Testament be brought forth When that is brought forth they yeeld to have it opened and read The Judge doth hearken the Counsellers be silent the Cryer biddeth peace All the people is attentive that the words of the dead man may be read and heard He lyeth void of life and feeling and his words prevail Christ sitteth in heaven and is his Testament gain-said Open it let us read We are brethren why do we strive Let our minds be pacified Our Father hath not left us without a Testament He that made the Testament is living for ever he doth hear our words He doth know his own word

that doth believe that Popery is the most abominable Idolatry imaginable to wit to worship the handy-work of the Baker and wood and stone c. and considers what severe threatnings he hath denounced against Idolatry namely That they shal be shut out of that New Jerusalem Rev. 22.15 and shal drink of the wine of the wrath of GOD and shal be tormented day and night before the holy Angels and before the Lamb and the smoke of their torment shal ascend for evermore and they shal have no rest Rev. 14.9 And that he is a jealous GOD visiting not only this iniquity of Idolatry upon themselves but likewise upon their children to the third and fourth generation and is not much troubled to hear and see so many souls seduced and led aside thereto and doth not judge it of his concernment to lay out himself to the utmost for discovering the snare pit that is laid for entraping and ruining eternally of poor souls Therefore we hope as our endeavors shal be peace to us so we hope it shal be acceptable to all the lovers of truth That this prayerful Treatise of that great wrestler with GOD may be blessed for convincing of gain-sayers informing establishing and confirming the LORDS people in the truth and for stirring up and awaking zeal love and repentance in the godly shal be the earnest prayer of Your servant for CHRISTS sake MATT. CRAFORD TO THE RIGHT EXCELLENT AND MIGHTY PRINCE JAMES THE VI. KING OF SCOTLAND c. Grace and Peace be multiplied I Hope it shal not be accounted presumption most Noble Prince to offer to your Majesty the first fruits of these my simple and rude labors seeing the cause is JESVS CHRISTS that KING of Kings and LORD of glory which is here defended even the everlasting truth of GOD against the venimous stings of one of the Locusts Rev. 9.3 of that Antichristian Kingdom The right whereof doth most justly belong to your Majesty both in respect of these rare and singular gifts of knowledge and understanding which the LORD hath vouchsafed upon your Majesty in such a plentiful measure that your subjects do acknowledge it at home and strangers do admire it and commend it abroad Whereby you are not only able to render a reason of that Faith which is in you 1. Pet. 3.15 but also able to stop the mouth of the adversary Tit. 1.9 and convict the gain-sayer whatsoever by that word of truth 2. Tim. 3.5 Wherewith your Majesty hath been brought up from your very infancy So that all the wise men of Babel I mean the Clergy of that Roman Harlot is not able to resist the mouth and wisdom which the Lord hath given to your Majesty And also in respect of that supereminent power as the Apostle calls it Rom. 13.1 whereby as you are most able so are you most obliged to maintain his truth propagat his Kingdom and nowrish his own Spouse which he hath purchased to himself by his own blood Acts 20.28 by the breasts of your Majesties government as it was promised of old That his Spouse should suck the breast of Kings Esa 60.16 So who is more obliged then ye Sir Who so sufficient and able every way to maintain it as ye Sir Your knowledge binds you Your profession binds you Your soveraign authority as ye are a King in Israel binds you For as the wisest King that ever was hath said and left it in writ or rather that King of Kings in him and by him Princes reign by me Prov. 8.15 Ye hold your Kingdom of him Sir and must lay down your Crown at his feet and must stand up and give a reckoning of the government of his Kingdom of the maintenance of his Truth of the nowrishing his Spouse in that day Your knowledge Sir is able to justifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your soveraign authority able to defend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have received that two-edged sword of Gods Spirit in your mouth able to wound Heb. 4.12 yea to consume that man of sin and son of perdition Ye have received that sword of justice and judgement Rom. 13.4 in your hands able to destroy betimes all the wicked of your Kingdom and to root out from the city of the Lord all the workers of iniquity Psal 101.8 Ye know Sir the abomination of Babel Rev. 17.4.5 that as it is said of the vertuous woman Many women have done vertuously but thou surmounts them all Prov. 31.26 So the contrary may be said of her Many hereticks have taught erroneously and worshipped and wrought abominably but the whoor of Babel Rev. 17.1 the Church of Rome in heresie in abomination in idolatry hath surmounted them all that ever went before her or ever shal come after her Many beasts have spoken blasphemously Rev. 13.1.3.6 but that second beast that hath two horns like the Lamb Rev. 13. 16.13.14 17.3.4.5.6 18.24 surmounteth them all in blasphemy tyranny cruelty and abominable idolatry destroying and making merchandise of the souls of men and women Other heresies did but subvert some fundamental points of Religion but the Church of Rome hath subverted them all almost Of other heresies some was but against the Godhead of Christ other some against his manhood other some against his offices and benefits or some one head or other But the doctrine of the Church of Rome is against them all Injurious to his Godhead in making him not only inferior to the Father in teaching that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also inferior to the very creatures in praying to Mary to cōmand her Son Jure Matris impera Redemptori as I heard your Majesty most solidly prove and so worse then the Arrians Injurious to his manhood to all his offices his benefits and all the means inward and outward of the knowing and applying of him And last of all injurious to his soveraign glory in communicating it to stocks and stones a piece of bread bones and ashes and the skurf skarf of all things as I hope I have made manifest in this my Answer So that most justly it is called The speach of the Dragon and the doctrine of Devils by the Spirit of God Rev. 13.11 1. Tim. 4. And if the profession of such a devilish doctrine be too great an evil what would the practise thereof be I mean the idolatrous Mass that abomination of desolation The misery alace were too great to see the people of this Countrey scattered like sheep without shepherds Matth. 9.36 dying that second and everlasting death for want of the bread of life and Gospel of salvation But this would be the misery of miseries if the golden cup of Babel full of all abominations Rev. 17.4 should be set to their head again to drink the deadly poyson of their own damnation And certainly if this famine of the Word of GOD Amos 8.11.12 whereby not only two or three Cities as the same Prophet saith ch 4.8 but twenty or