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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	jesus_n	lord_n	sin_n	17,540	5	4.4979	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17247	An exposition of the 28. verse of the third chapter of the epistle to the Romans Wherein is manifestly proued the doctrine of iustification by faith, and by faith onely. By Francis Bunny, one of the prebendaries of the Cathedrall Church of Durham.	Bunny, Francis, 1543-1617.	1616 (1616)	STC 4099; ESTC S117367	59,250	64

AN EXPOSITION OF THE 28. VERSE OF THE THIRD CHAPTER OF THE EPISTLE TO THE ROMANS Wherein is manifestly proued the Doctrine of IVSTIFICATION by FAITH and by Faith onely By FRANCIS BVNNY one of the Prebendaries of the Cathedrall Church of DVRHAM Habac. 2.4 The iust shall liue by his Faith LONDON Printed by William Stansby for Henry Fetherstone 1616. TO THE RIGHT REVEREND FATHER IN GOD MY VERY GOOD LORD WILLIAM LORD BISHOP of DVRHAM F. B. wisheth most happy increase of all graces in this life and endlesse happinesse in the life to come HOw bad a guest sinne is and how vnworthy to be intertayned in the house of our hearts there is no man but will readily confesse if he consider first how diligent it is to solicit and allure to euill alwayes prouoking and intising to offend and when it hath preuailed how clamorous it is and ready to accuse vs neuer suffering vs to haue true peace and quietnesse vntill by some meanes or other we finde our selues reconciled to him against whom we haue offended Neither by any other way can this atonement with God be wrought so that our consciences may without feare stand before God Rom. 3.25 but by him only whom God hath set forth to be a reconciliation through faith in his bloud He is called Iesus Matt. 1.21 because he saueth his people from their sins And Rom. 5.1 we haue peace with God through Iesus Christ our Lord. Now this peace with God which Christ by his death hath wrought paying for a ransome thereof his precious bloud is made to dwell in our hearts by an assured faith and stedfast apprehension of the mercies of God in Christ But the light of comfort which this most sweet doctrine should make to shine to such as feeling the burden of their sinne grone to bee eased of the same is so dimmed and darkened by the clouds of Merits and such Satisfactions as men haue deuised to blinde the eyes of the simple withall that hardly they can finde that true consolation I therefore in two Sermons preached at Durham indeuoured according to my small talent to scatter those mists and to make the Sunne of truth to shine to all such as wilfully doe not winke against the same Wherein how little soeuer I haue performed my indeuour was to take away some stumbling blocks whereby the vnlearned haue beene somewhat hindered that the truth might haue free passage This short Treatise hath long lyen hidden in corners almost quite forgotten at the least without any purpose that I had to publish the same vntill a right Worshipfull friend thinking better thereof then it was my part to doe shewed himselfe very forward to furder the publishing of it Seeing therefore it must come to light I humbly intreat your Lordship that it may goe forth vnder the shaddow of your protection who haue most right thereto not only in respect of your Honours diuers fauours shewed to my selfe but because the Sermons were long since preached in your Cathedrall Church perchance also in your owne hearing at the least by one deuoted to your Lordship who will pray the Father of all graces to inrich your Honour with his heauenly blessings to the comfort of Gods Church while here you liue and in the end to your endlesse and vnspeakable ioy in a better life Your Honours in all duety at commandement FRA. BVNNY AN EXPOSITION OF IVSTIFICATION BY FAITH ROM 3.28 We conclude that a man is iustified by Faith without the workes of the Law ALL knowledge of things godly and necessary for this life of ours is good and commendable but none more needful for a Christian either yet so comfortable for a wounded and afflicted conscience The most needfull knowledge as that which teacheth vs how and by what meanes wee may haue peace with God For when without partiality we take a view of our selues and consider duly of our owne waies which thing we must doe before we can haue true quietnesse at home in our own consciences or perfect reconciliation with God we cannot but see in our selues many wants and infirmities often doing the euill we should not omitting also and that not seldom the good duties which we should performe alwaies wanting that cheerefulnesse alacritie and sinceritie in the good things we indeuour or take in hand which must by Christ season our worke and make it acceptable to God In regard of so manifold imperfections how shall we be able with confidence and assurance to stand before that iust Iudge who also seeth the very secret of our harts and searcheth our hidden thoughts and therefore before him euen the least and most vnknowne offence lyeth open vnlesse we know assuredly that our atonement is made The Apostle S. Paul as in many other places so in these wordes also preacheth vnto vs most plainely the meanes of our atonement and how it cōmeth to passe that we are reconciled to God and as I may say friended with him But Satan that ancient enemie to mankind Satans indeuour to darken this doctrine who seeketh and that most greedily the destruction of our body soule by his instruments in the Popish Church indeuoureth to dimme this Sunne-shine that we should not inioy that sweet comfort and to put this candle vnder the bushell of violent and false interpretations lest the light thereof shining in the house of God should discouer the absurditie of their errors I therefore will assay as God shall inable me to put this candle in a candle-sticke Mat. 5.15 that it may giue light to the whole house of God by freeing it from their wrested glosses To come then roundly to the matter the difference between vs and our aduersaries concerning these words standeth especially in two points The one is the interpretation and meaning of the wordes themselues for the other they much mislike the Conclusion of our iustification by Faith only which out of the wordes we gather Therefore will I by Gods assistance first iustifie our exposition then also our conclusion Which that I may more fully performe I purpose in the third place to answere the principall obiections that they haue out of Gods word whereby these seeke to impugne our doctrine Iustifying what it signifieth And first this word of iustifying our aduersaries following that sense which the Latine word may yeeld as if iustificare to iustifie must be to make righteous doe take it for an inherent righteousnesse as if the Apostle had said By faith we are inabled to liue holily and to haue increase in righteousnesse True it is I confesse that our gracious God of his infinite goodnesse and mercy worketh in vs holinesse also Act. 15 9. Hebr. 11.6 and godlinesse Purifying our hearts by Faith without which it is impossible to please God and therefore iustification in that sense we denie not but willingly acknowledge it to be an effect of Faith and that all our goodnesse groweth from it as the fruit from

they will not preferre themselues How then dare they so stand vpon their merits seeing these godly men haue no trust in their works but so wholy disable them Neyther is there in the Scripture any thing more plainly deliuered any Doctrine more often taught Scriptures are against doctrine of merits Tit. 3.5 then that which teacheth vs to deny our merits and to rest only vpon Gods mercy in Christ for the forgiuenesse of our sinnes Not by the workes of righteousnesse which we haue done saith Saint Paul but according to his mercies he saued vs. And againe God hath saued vs 2. Tim. 1.9 and called vs with a holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was And againe By grace ye are saued through faith Ephes 2.8.9 and that not of your selues it is the gift of God not of workes lest any should boast himselfe And infinite testimonies tending to this end if it were needfull might be brought prouing plainly how little we may rest vpon our merits and how little soundnes is in our workes and therefore also shewing how little cause our aduersaries haue to write that eternall life is due to good workes not of mercy but of merit as LINDAN ANDRADIVS and the Colen Censurers doe teach The reason of this conceit they haue of their workes is because they suppose none but great sinnes hinder our perfection Leuicula vitiola Kemnitius alleageth out of Lindan a Popish Bishop Asspergines naeuuli sunt qui perse non maculant nec contaminant Kem. exam part 1. Veniall sins they lightly esteeme sed quasi puluisculo leuiter aspergunt vitam Christianam vt nihilominùs tamen per se sint perfecta vndique immaculata renatorum opera in hac vita Which if they bee the words of Lindan hee vseth so many diminitiues to lessen and make nothing our breach of Gods Law as thereby he sheweth himselfe to be a very graceles wretch without any feeling of the burden of sinne They are in English thus Little light petty sinnes are as sprinklings and small staines which doe not of themselues blot or defile but as it were with small dust doe lightly sprinkle a Christian life so as notwithstanding the workes of the regenerate are of themselues perfect and euery way vndefiled Indeed Andradius too though not in such scornfull termes as I may well call them teacheth the like Doctrine Andra. Orthodox explicat l. 5. Peccata saith he in quae iusti quotidie labuntur iustitiam euertere nullo pacto possunt ac proinde neque perfectam absolutam legis obedientiam quoquo modo impedire The sinnes whereinto euen the iust daily fall can by no meanes ouerthrow righteousnesse Cens Colon. explicat errorum Dialogi 5. and therefore cannot any thing hinder the full and perfit obedience of the Law The Censurers of Colen also though not so vnmodestly yet as vntruly as Lindan affirme speaking of veniall sins that Leuia illa nec impios nec malos efficiunt nec operum nostr●rum obsunt efficaciae Those light sinnes make men neyther wicked nor euill neyther doe they hinder the efficacie of their workes Which their Doctrine to bee most absurd and false wee may proue by many reasons The least sinnes hinder our obedience and staine it as first thus Euery breach of Gods Law maketh our obedience vnperfit but euery veniall sinne is a breach of Gods Law therefore euery veniall sinne maketh our obedience vnperfit My Maior I would thinke should need no proofe seeing that where breach of a Law is there is not absolute obedience to the same And Saint Iames telleth vs Whosoeuer shall keepe the whole Law Iam. 2.10 and yet faileth in one point hee is guilty of all But that euery veniall sinne is a breach of Gods Law is plaine For if there be no breach of Law then is not forgiuenesse needfull but forgiuenesse is needfull for the taking away of veniall sinnes as is most manifest by that place of Saint Iohn If wee acknowledge our sinnes 1. Ioh. 1.8.9 he is faithfull to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Whereby we vnderstand that the sinnes that Saint Iohn speaketh of are by forgiuenesse to bee done away And that he speaketh of veniall sinnes not only Andradius Paiuas doth testifie Andro. Orthodox explicat lib. 5. pag. 421. Bell. de Amis grat l. 1 cap. 6. but Bellarmine also in plaine words So that by two witnesses of good credit among our Aduersaries it appeareth that veniall sinnes are no otherwise taken away then other sinnes are and therefore that our perfit obedience is by them so hindered as that it cannot stand before the iust Iudge Againe whatsoeuer sinnes are short of that obedience that God commandeth in this Law Thou shalt loue the Lord thy God with all thy heart Deut. 6.5 with all thy soule with all thy might are hinderances vnto the perfection of obedience but the sinnes which they call venial doe that for in committing of them our whole heart minde and soule is not bent to obserue Gods Law therefore such sinnes are a hinderance to our perfit keeping of the Law But to be short If veniall sinnes be no transgression of Law they are to be much blamed that call them sinnes For where there is no Law there is no transgression but if they bee a breach of Law as before I said they are of the nature of sinnes and vnlesse they be pardoned shall also haue the reward of sinne The godly feare their venial sins But what seeke I to proue that which euery man 's owne conscience if they be not too much besotted will tell them Was it not veniall sinnes as our Aduersaries account that made Paul cry out as he doth O wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death He could neuer haue said of himselfe as he doth of being without reproofe concerning the Law if he had beene stained with notorious and such as they call mortall sinnes And shall Paul be so scarred with veniall sinnes and can wee imagine they make vs nothing the worse How much better were it for vs with good Bernard to confesse Passio tua vltimum refugium Ber. in Can. Ser. 22. singulare remedium Deficiente sapientia iustitia non sufficiente succumbentibus sanctitatis meritis illa succurrit O Lord thy passion is my last refuge a singular remedy For when wisdome wanteth Iustice sufficeth not and merits of holinesse faile that helpeth And thus I trust it doth appeare that howsoeuer our Aduersaries teach of veniall sinnes which they confesse are in the godly yet are they such staines in the garment of our righteousnesse as are not to bee shaken off with euery knocke of the brest or washed off with sprinkling a little holy-water or other such like tryfling