GOD had done no doubt many good Workes and offered many Sacrifices vnto God yet without respect vnto any of his Workes that hee now the childe and seruant of God had done Abraham beleeued God Gen. 15 6. Gal. 4.9.3 Rom. 4.13 and that his beleeuing was imputed to him for righteousnesse And therefore Paul is bolde to vse such exclusiue words The promise was not giuen through the Law but through the righteousnesse of faith And Sicut Abrahae nostra filiorum eius per gratiam sayth Primasius Primas in Epist ad Rom. 4. As was the Iustification of Abrahams so is ours also who are his children by grace But to be short I suppose we may bee bold to gather out of that which is said this reason As Abraham was iustified so shall wee bee but Abraham was iustified by faith without the workes that he did being Gods seruant therefore we also shall so be iustified All this argument may well and strongly be prooued out of this fourth Chapter of the Epistle to the Romanes But what neede many Arguments Confitentem habemus reum Stapleton our Countriman a sure friend to the Romish Church and as loth as any of them to write any thing that might any way impugne their Popish Maximes seeing the deadly wound which these words of the Apostle giue to their Doctrine of Merits is very carefull to salue that sore yet the force of truth driueth him to grant that heere the Apostle Antidot in Rom. 3.28 Our works cannot merit forgiuenesse of sinnes Excludit opera à virtute iustificandi absolutè id est à virtute remittendi peccata Excludeth Workes from hauing power simply or absolutely to iustifie that is to remit sinne or from power to remit sin What can be more plaine Good Workes cannot obtaine remission of sins sayth Stapleton and therefore not iustifie absolutely or perfitly Now an vnperfit Iustification we are not acquainted withal neither hath Christ or any of his Apostles taught vs any such But we know that a perfect cause hath her perfect effect a perfit Sacrifice such an one was that which Christ offered hath obtained perfect Iustification before God for all beleeuers But heere I would faine haue asked a question of Stapleton if he had beene aliue or of some other friend of his seeing hee is gone to giue an account how well he hath vsed his talent whether to gaine soules to Christ or to Antichrists how Parish Priests shall doe hereafter When men and women come to bee shriuen and haue confessed their sinnes shall their Ghostly Father bid them fast so many Frydayes Wednesdayes or Saints Eeues gad on Pilgrimage to Hales or Buxton to Compostel to Rome or to Loretta weare Haire-cloth next their skinne goe bare-foote and bare-legged shall they torment their bodie with Whips or other punishments Popish penances plaine cozenages or begger their Posteritie in building Chaunteries and such like places for satisfaction for sinne All this is to no purpose For Stapleton assureth vs there is in these or any other though better workes by farre such as GOD hath commanded no power to remit sinne so that Iustification must bee sought for some better way And so it seemeth the World hath beene couzened a great while by these cogging Companions which haue made men and women beleeue that by such Workes they may satisfie for their sinnes And thus I trust vpon so good a confession of Stapleton so good warrant of the Word and sure grounds of doctrine wee may conclude that a man is iustified and accounted guiltlesse before God by faith apprehending Christ Iesus in whom we haue redemption by forgiuenesse of our sinnes without any Merit of our Wrokes whether before or after our Iustification Now that which out of these words we conclude doth of necessitie follow but that our Aduersaries fearing lest their Diana of Merits should be nothing esteemed if they cast not a mist before mens eyes to hinder from them seeing the cleere light of truth that shineth in our Doctrine Act. 19.25.28 assemble as did the Siluersmiths at the call of Demetrius who told them by that craft they got their goods and with such other speeches made them full of wrath insomuch as they cried out saying Great is Diana of the Ephesians Euen so is it with vs. The Romish Demetrius that getteth much by selling such as they call good Workes with his followers seeking to defend the Doctrine of Merits cry out of that which teacheth Iustification by faith only whereby they may haue much losse if want of euill gotten goods may bee counted losse I confesse we teach that Faith only doth iustifie that is that a true and liuely faith wrought in our hearts by Gods Spirit working by loue True faith only iustifieth fruitfull in good workes adorned and beautified with holinesse of life for these are badges whereby to know a true faith doth iustifie and acquite vs before God so as wee boldly stand and plead not guiltie Whereby our Aduersaries may see how vniustly they slander vs and our Doctrine as if wee were enemies to all good Workes And yet we only teach that such a true faith as I haue now described without respect of the Workes that alwayes accompanie it doth iustifie not by the Merit of this faith but in that it is our hand whereby we apprehend and hold fast that Iustification which we haue in Christ through the vnspeakeable mercie of God And this our Doctrine is so warranted in Sacred Scripture as nothing more Saint Paul doeth often vse exclusiue words Exclusiue words Negatiue Equiualent as these are without the Law without Workes Sometime plaine negatiue words Not by Workes not by the Law Otherwhile words equiualent or of such like force As by grace Freely These manners of speech when I consider of I cannot but like well of the good and Christian counsell giuen by Primasius an ancient Writer Audi gratis tace de Meritis Heare what the Apostle sayth freely and speake not a word of Merits Thus therefore I reason for our Doctrine of Iustification by faith only If Workes are not to be ioyned with faith in the matter of Iustification then faith only euen by the confession of our Aduersaries doth iustifie For our Romish Catholikes denie not this our Doctrine but in respect of workes neyther doe they in any their Bookes or Writings seeke to match any thing with faith as cause of Iustification but workes only But workes are not to be ioyned with faith in the matter of Iustification as the Apostle most plainly proueth Gal. 2.16 Know ye that a man is not iustified by the Workes of the Law but by the faith of Iesus Christ Againe Ye are saued by grace Eph. 2.8.9 through faith not of your selues it is the gift of God not of Workes lest any man should boast himselfe Lastly these words to the Romanes are very effectuall Rom. 1.28 Therfore wee conclude that a man is iustified
It was impossible for the Law in as much as it was weake Rom. 8.2.3 because of the flesh to free vs from the Law of sinne or of death If then our obedience be so vnperfit can wee hope to finde quietnesse in our consciences and peace with GOD when wee shall stand before him who because he is infinite in wisedome seeth all things bee they done neuer so secretly or in the darke yea hee heareth what we whisper in the eare and knoweth the most secret thoughts of the heart and because he is iust will punish transgressors and in that he is Almightie is able to take vengeance No no our best workes can in this case giue vs no securitie Then by inherent righteousnesse we haue not peace with God But that knowing our selues to bee acquited of our sinnes wee haue peace with GOD and in that sence wee take this word of iustifying it is most plaine Sinne hindreth our peace with God For first the thing that hindreth this our peace is sinne sinne I say that naughtie and noysome neighbour euen the worst neighbour that any man can dwell with It neuer resteth but eyther by faire meanes or foule it intiseth to consent to it Rom. 7.23 For what else is that Law that Paul did see in his mēbers rebelling against the Law of his mind and leading him captiue vnto the law of sinne which was in his members And when it hath preuailed Psal 51.3 it is euer before vs as a seruant of God complaineth neither will it let vs take any rest Gen. 4.7 it lyeth at the doore of our conscience alwaies accusing and bawling against vs. And marke I pray you what sowre fruit this bitter roote yeeldeth It maketh a breach betweene God and vs as the Prophet Esay telleth Gods people in his dayes Esa 59.2 Your sinnes haue separated betweene you and your God and your iniquities haue hidden his face from you that hee will not heare And by that meanes wee are depriued of many blessings which GOD vseth to bestow vpon his seruants as another of the Prophets also saith to the Iewes Ier. 5.25 Your iniquities haue turned away these things speaking of raine in due season and the appointed time of haruest and your sinnes haue hindered good things from you Leuit. 26. Deut. 8. And yet by sinne wee haue greater hurt then this For God denounceth many plagues against his people if they transgresse which also that he can powre vpon the inhabitants of the earth when in his iust iudgement hee will execute the same the drowning of the World in that generall deluge and the casting of fire and brimstone from Heauen vpon those wicked Cities of the plaine and the rooting out of that Nation which he did chuse to serue him doth sufficiently teach vs. Vntill then sinne so odious to GOD so grieuous vnto men bee taken away it is impossible there should be any true quietnesse or peace vnto men For GOD often telleth his people howsoeuer they would flatter themselues in their owne strength or in the friendship of their confederates or in their externall ceremonies and seruice of GOD in outward shew That there is no peace to the wicked Esa 48.22 Esa 50.11 Psal 14.5 1. Thess 5. ◠but they shall lye downe in sorrow and feare where no feare is because they haue promised to themselues peace and safetie without this atonement with God Out of all which it doth appeare that if wee will haue peace with God we must first haue sinne this cumbersome neighbour remoued which altogether hindereth this reconciliation whereby we haue quietnesse of consciences Therefore the Apostle telleth vs Rom. 3.24.25 that Wee are iustified freely by Gods grace through the redemption that is in Christ Iesus whom God hath set forth to bee a reconciliation through faith in his bloud Reconciliation with God by forgiuenesse of sinne Act. 13.38 Ephes 1.7 to declare his righteousnesse by the forgiuenesse of sinnes that are past through the patience of God And the same Apostle preaching at Antioch teacheth this Iustification in these words Men brethren through this man is preached vnto you forgiuenesse of sinnes as also elsewhere By Christ we haue redemption through his bloud the forgiuenesse of sinnes according to his rich grace Which great and inestimable benefit whoso feeleth hath to his vnspeakeable comfort a most sweet tast of that blessednes which the Apostle out of the Prophet Dauid mentioneth Blessed are they whose iniquities are forgiuen Ps 32.1 2. Rom. 4.7 S. Aug. de verb. Dom. Serm. 61. Hieron in Rom. 4. or whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Fide viuenti sayth Saint Augustine soluuntur peccata He who liueth by faith hath his sinnes forgiuen him And Saint Hierome hauing written thus Per solam fidem iustificat Deus God by faith only doth iustifie doth after shew how this iustification is and in what manner Proposuit per solam fidem peccata dimittere He purposed to forgiue sinnes by faith only And thus by forgiuenesse of sinnes the cause of this dangerous iarre betweene GOD and vs being taken away we haue boldnesse to cal him Father and to stand before him pleading not guiltie But God gaue a Law to his people Exo. 23.15 Good workes That none should appeare before the Lord emptie So that being now freed from sinne yet must we be fraught and loden with holinesse and righteousnesse Well therefore doth Saint Peter out of the Psalme conioyne these two precepts Eschew euill doe good Psa 34.14 1. Pet. 3.11 But where shall this goodnesse be had Or how shall wee get any thing that may bee acceptable to God Our light is but darkenesse our righteousnesse but as stained clothes And when we haue indeuoured our selues as much as we are able to serue the Lord yet shall we find many wants much imperfection It is therefore good we doe as did Bernard who of himselfe thus writeth Ber. in Cantic ser 61. Christ alone supplyeth all our wants Ego vero fidenter quod ex me mihi deest vsurpo mihi ex visceribus Domini quia misericordia affluunt nec desunt foramina per quae effluant I sayth Bernard doe boldly take out of the bowels of the Lord that which I want of mine owne because they abound with mercie neyther want they holes by which they may gush out And after he addeth what holes these are Foderunt manus cius pedes eius latusque lancea forauerunt per has rimas licet mihi sugere mel de petra oleumque de saxo durissimo id est gustare videre quà m suauis est Dominus Psal 21.16 They haue pierced mine hands and my feet and haue opened my side with a speare and by these rifts I may sucke hony out of the rocke and oyle out of the hardest stone that is I may taste and see how sweet the Lord
he meant and saith For by the Law is knowledge of sinne But the Apostle himselfe is best Interpreter of his owne meaning Out of that he had said some perchance would gather that he had little regard to the Law whereby the Iewes would be offended for they knew the Law was giuen of God Others would take occasion thereupon more boldly to transgresse to meet therefore with these inconueniences hee maketh vnto himselfe this obiection Rom. 3.31 Doe wee then make the Law of no effect through faith Yea we establish the Law But the Law ceremoniall is not by the Gospell established Hebr. 10.1 Rom. 10.4 but abolished For that Law had but the shaddow of good things to come But the end of the Law is Christ So that he offering himselfe vpon the Altar of the Crosse to God the Father Iob. 19.30 a sacrifice for sin did vpon good ground say It is finished So as Christ being come if wee will still tye our selues to the obseruation of that Law Gal. 5.2 Paul telleth vs that Christ shall profit vs nothing 4. Yee are saith he abolished from Christ whosoeuer are iustified by the Law yee are fallen from grace Therefore were the Apostles in their dayes very carefull to teach men to rest vpon Christ and not to imagine that now in the time of the Gospell they are tyed to those impotent and beggerly rudiments Gal. 4.9 as the Apostle calleth them This may appeare by that notable Councell Act. 15. and in diuers places Much more might bee alleaged to proue that the Law ceremoniall cannot in this place be vnderstood But this I trust is sufficient and had indeed beene more then enough but that our Aduersaries of later time Bellar. de Iustif l. 1. c. 19. Andrad Orthodox Explic. l 6. although they dare not defend that opinion yet would they make it seeme lesse absurd as doth Bellarmine in pointing to some places that their errour is grounded vpon as if they had reason so to teach and Andradius nameth some Fathers of that minde Well then by the Law without all question wee must vnderstand the Law morall But here ariseth another doubt what works are here excluded in these wordes What workes are excluded Without the workes of the Law And here our aduersaries doe earnestly contend not to haue all workes excluded from Iustification but such only as are done before they beleeued For if they should confesse that no works can iustifie then falleth downe that doctrine of Merits to the ground a most gainefull doctrine to Pope and Popish Priests who must supply with their store that which other want of their owne merits But we teach that all workes All works before after excluded from Iustification aswell such as follow our iustification this our aduersaries denie as the workes that wee doe afore our iustification which themselues confesse are in these wordes excluded from being any causes of our iustification before God And to auerre this which we say we haue many strong reasons The first is taken from the wordes themselues being mightily strengthned with the faithfulnesse of him who teacheth this doctrine and with his sincerity in teaching For as hee requireth in other disposers of the secrets of God that euery man be found faithfull 1. Cor. 4.2 so he testifieth of his owne faithfulnesse in his ministery speaking vnto the Elders of the Church of Ephesus Act. 20.20 I kept backe nothing saith he that was profitable but haue shewed you and taught you openly and throughout euery house And againe 27. I haue kept nothing backe but haue shewed you all the counsell of God Neither can wee in reason suppose he would deale more sincerely with them of Ephesus then with the Romanes of whose instruction in the faith how carefull hee was may well bee seene in his first and fifteenth Chapters of that Epistle The Apostle therefore All without exception speaking of workes without any exception as hee doth without the workes of the Law if any workes should not haue beene excluded from iustification he might haue beene charged by the Romanes that he kept backe somwhat from them namely what workes were to be admitted as causes of iustification and what not and so did not shew them all the counsell of God For if he had beene of our aduersaries opinion sincerity would haue forced him to haue said When I say we are iustified without workes I speake only of workes done afore we are iustified not of all workes For when we are once iustified by God then by our workes wee must iustifie our selues So that if any workes may be accounted as causes of our iustification the Apostles manner of speaking would rather haue beseemed some acquiuocating Priest or Iesuite who haue taught their hearts to dissemble and their tongues to lye yea who professe to teach the arte of dissimulation and cogging and glory in their falshood whereby they deceiue the world then this faithfull Apostle It is most certayne therefore that the Apostle being as he was a most faithfull disposer of the mysteries of God one that detested all such doubtfull or double dealing in Gods matters especially 1. Cor. 2.4 Whose preaching standeth not in the iniycing speech of mans wisedome but in the plaine euidence of Spirit and power excepting no workes excludeth all And many such like speeches we haue in Scriptures in which such indefinite propositions as Logicians call them are vniuersally to bee vnderstood Hebr. 4.15 Christ is said to bee without sinne Now seeing there is sinne Originall and Actuall of commission and of omission shall we imagine that because the Apostle saith not without all sinne therefore Christ is subiect to some sinne Zach. 2.4 God maketh promise to his people that Ierusalem shall be inhabited without wall Now because there are sundry sorts of walls some of stone some of earth or of other matter as men fancy shall some cauilling companion say Though they had no stone walls yet had they some other walls for their strength But infinite such places might bee brought wherein it may easily appeare that though this vniuersall signe all be not added yet it must be vnderstood as also it must be in these wordes of S. Paul as well all workes going before or following iustification as all Lawes either Naturall or Morall or Ceremoniall Againe if the Apostle had meant only to exclude the workes done in our infidelity he needed not so carefully to haue set down the manner of our Iustification as he doth immediatly before these words That it is by the righteousnesse of God Rom. 3.22.24 by the faith of Iesus Christ vnto all and vpon all that beleeue And that Wee are iustified freely by his grace through the Redemption that is in Christ Iesus whom God hath set forth to bee a reconciliation 25. through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes In all which there
himselfe sometime with that the Church Romish hath formerly taught Lambertus Danaeus in the place before alleaged reckoneth at the least 37. or 38. who haue taken such paines and yet as not hauing reckoned all referreth them who are desirous to know of mo vnto Trithemius This great Doctor of the chaire for Schoole-diuinitie in a Preface he writeth before his Commentaries vpon Pauls Epistles in the very latter end thereof gathering a briefe and summe of the former part of Pauls Epistle to the Romanes hath these wordes Pluribus modis ostendit iustitiam salutem Lombard Praefat in Comment in Epi. Paul aequè Iudaeis Gentibus esse non per legem sed per fidem Iesu Christi vt à lege eos tollat in sola fide Christi eos constituat The Apostle many wayes proueth that righteousnesse and saluation is both to Iewes and Gentiles alike not by the Law but by faith of Iesus Christ that he may with-draw them from the Law and settle them in the only faith of Christ. And after in the very beginning of his exposition vpon the third Chapter of the Epistle vnto the Philippians Lombard in Epist ad Philip. c. 3. Contra Pseudo-apostolos eos monuit ne legalia ab eis recipiant sed fidem Christi solam sufficere credant Against false Apostles he hath admonished them that they receiue not of them precepts of the Law but beleeue that the only faith of Christ sufficeth Yet haue we the Doctor of Doctors behinde that Angellical Doctor for so they call him whose wordes at Rome are Oracles and his writings with too many haue more credit then the sacred Scriptures Yet in this I beleeue he will proue a Lutheran or Caluinist I know not whether but sure I am a Paulinist Yee shall heare his owne words that you may know I wrong him not Moralium legitimus vsus est saith he vt homo non attribuat eis Tho. Aquin. 1. Tim. 1. Ier. 3. quam quod in eis continetur Data est lex vt cognoscatur peccatum Rom. 7. Concupiscentiam nesciebam nisi lex diceret Non concupisces quod dicitur in decalogo Notable good counsell it is which in these wordes hee giueth and sound and Christian instruction which I would it were well marked The lawfull vse saith he of the morall precepts is when a man ascribeth not any thing to them but what in them is contayned The Law is giuen that sinne might bee knowne Rom. 7. I knew not lust except the Law had said Thou shalt not lust as is said in the Decalog Now marke the conclusion which he hereupon inferreth Non est ergo in eis spes iustificationis sed in sola fide Rom. 3. Arbitramur hominem iustificari per fidem absque operibus legis Therefore there is not in them the precepts of the Law any hope of iustification but in faith only Rom. 3. We conclude that a man is iustified by faith without the workes of the Law I haue the more carefully set downe his words because they are so plaine and pregnant for vs. For first he teacheth that the lawfull vse of the morall Law is to let vs see our sinne not to seeke for iustification by it as after he sheweth And why should wee bee taught this if not to driue vs vnto Christ Then also he affirmeth that there is no hope of saluation therein but in faith only And that which doth much contradict our now Romish Catholikes he gathereth this doctrine of Iustification by faith only euen out of these wordes of Paul as we doe How now can we be Heretikes and your Angellical Doctor a Catholike No no hee writeth as plainely for Iustification by faith only as any of vs. It is high time the purgers of mens writings should be set on work to mend their Index Expurgatorius that Thomas may bee taught to speake otherwise then thus or else he will marre all for he speaketh here not Romish For to make it more plaine what hee thinketh elsewhere too concerning iustification by workes when duly and indifferently he considereth of the word it selfe and examineth that he writeth by the true touch-stone one place more out of the said Thomas I trust shall not be thought tedious Expounding the wordes of S. Paul to the Galathians Gal. 3.10 As many as are of the workes of the Law are vnder the curse He sheweth the Apostle speaketh here of all workes Aquin. in Gal. 3. Lect. 4. Ceremoniall or Morall Opera enim non sunt causa quòd aliquis sit iustus apud Deum sed potiùs executiones manifestationes iustitiae Nam nullus per opera iustificatur apud Deum sed per habitum fidei non quidem acquisitum sed infusum Et ideo quicunque ex operibus legis iustificari quaerunt sub maledicto sunt quia per ea peccata non remouentur nec aliquis quo ad Deum iustificatur sed per habitum fidei charitate informatum For saith he workes are not the cause why a man is iust before God but the executions rather or manifestations of iustice For by workes is no man iustified before God but by the habit of faith and that not gotten but giuen Whosoeuer then by the workes of the Law seeke to be iustified are vnder the curse because by works our sinnes are not put away neyther is any iustified before God but by faith beautified with loue These two sentences of Thomas of Aquine being duly weighed doe as plainely auow Iustification by faith only and disproue Iustification by Workes and our owne Merits as any thing we doe say or write insomuch as if he were aliue I make no doubt but he should be forced eyther to recant or would be accounted a Caluinist hee followeth so truly the trace of Saint Pauls Doctrine herein But what if our Countriman Stapleton bee of this minde too I know that if hee were aliue he would not say so for any thing he hath alwayes beene so pestilent and peruerse an enemie to the same calling the Doctrine of Iustification by faith only Stap. Antid in Act. 15.10 Antid in Ro. 3. v. 21. A most wicked and most pestilent Doctrine Yea elsewhere too he is nothing better perswaded thereof but sayth It is impious and full of shame so shamefully doth this impious wretch write of this most comfortable Doctrine But we will not moue him to say it plainly wee will not stand vpon termes so hee teach the substance of the Doctrine we will beare with him And with a little helpe hee will be brought to that We will but lend him a Maior proposition much like that which I vsed in the beginning of this discourse of Iustification by faith only and he will fit himselfe of a Minor and so iumpe with vs in Doctrine If the Apostle exclude from Iustification all workes so as they haue no power to iustifie then faith only doth iustifie but he excludeth all workes from
hauing power to iustifie therefore faith only iustifieth The Maior I haue shewed before is not to bee denyed of any Papists because that they seeke not to ioyne with faith any thing in the matter of Iustification but only workes As for my Minor Stap. Antid in Act. 3.10 it is granted by Stapleton in the words before alleadged that the Apostle excludeth Workes from hauing power to iustifie absolutely that is to forgiue sinnes Thus haue we one more on our side then we hoped for and so may be bold I trust to conclude Now although this cloud of witnesses is sufficient I hope to cleere vs from any sinister imputation of euill dealing as if wee would teach that is strange and not heard of but of late dayes yet we haue in this point a better testimonie then all men can affoord vs. For the assurance of this Doctrine is this that the holy Ghost sealeth vp this confidence in our hearts Rom. 8.16 and Gods Spirit beareth witnesse with our Spirit that wee are the children of God and hauing receiued the Sprit of adoption we are bold to cry Abba Father This this I say is the argument that more perswadeth the children of God then all that men can bring This argument did so conuince euen the very conscience of Saint Paul Phil. 3.8.9 That the righteousnesse of the Law was as I may so say but lothsome to him in comparison of that righteousnes which he longed after by Christ This righteousnesse whoso hath a true feeling of he doth but laugh to scorne the idle disputations of them that seeke to proue it must bee had by Workes But I am not ignorant how our Aduersaries doe what in them lyeth to elude the testimonies of God and all good men and as much as they can to dimme the verie light of our consciences that wee should not see this comfort Bell. de Iustif l. 1. c 25 Annot. in Iam. 2.24 And therefore Bellarmine seemeth to make some answer to some few places alleaged out of the Scriptures and Fathers against them So doe the Rhemists too in their Annotations vpon the new Testament But all in vaine the Sunne of truth shineth so cleere that all they can doe is not sufficient to dimme the light thereof For this word Faith only being so commonly vsed as it is teacheth vs that nothing but faith is that which by our Sauiour Christ iustifieth For it only cannot be said to doe it if eyther Law of Ceremonies or of the Commandements the workes eyther of the vnrighteous or of the faithfull bee ioyned with it And therefore though our Aduersaries would sometime exclude one thing from iustifying sometime another yet so long as they exclude not all but faith in Christ Iesus from being cause of our Iustification they seeke but to deceiue vs. Aug de fide operibuc 14. Good workes necessarie when we are iustified Aug. de fide operibus cap. 14. Yet I denie not but workes as S. Augustine sayth doe follow him that alreadie is iustified though they goe not before him that is to be iustified For they are as a little before I said out of Thomas of Aquine the execution and manifestation of our righteousnesse but no causes therof In which sence the Fathers very often especially Saint Augustine in many places hauing shewed plentifully out of the Apostle That we are iustified by faith without the workes of the Law Yet withall he giueth vs to vnderstand that Hoc non agit vt percepta ac professa fide opera iustitiae contemnantur hee goeth not about thereby to make vs contemne the workes of righteousnesse we once hauing receiued and professed faith No we when once we are iustified are Gods workemanship Ephes 2.10 created in Christ Iesus vnto good works which God hath ordained that we should walke in them Againe they tell vs some of the Fathers speake of faith as it is Dogmaticall for our profession or Religion and that in such sence only they affirme Faith only to iustifie because it is the true and not a false faith that must saue Of which I sayd somewhat before when I alleadged the words of Leo for confirmation of our Doctrine But yet somewhat more to explane the matter wee must consider that faith hath two respects Outward Doctrine The one as it is an outward thing which is taught or wee may reade of it in Bookes That pierceth the eares it hath also consent of the minde and vnderstanding when we yeeld to the truth therof But this though a true faitht yet vntill it be planted in the heart and beleeued iustifieth not As for example the Deuill may and did know the true faith as when he said Iesus the Sonne of God Mat. 8.29 Mark 1.24 what haue wee to doe with thee Againe What haue we to doe with thee Iesus of Nazareth art thou come to destroy vs I know what thou art That holy ome of God We reade also elsewhere in Saint Marke Mark 3.11 When the vncleane Spirits saw Christ they fell downe before him and cryed saying Thou art the Sonne of God And Saint Iames sayth plainely Iam. 2.19 The Deuils beleeue that there is one God and tremble But our Aduersaries will grant that although it is a Catholicke faith that the Deuils haue yet it furthereth them not to saluation That faith in Christ Iesus doth iustifie is a true faith that is a true Doctrine yet no doubt acknowledged of many that shall neuer find with comfort the sweetnesse thereof But when this perswasion is well rooted in the heart Inward assurance so that it maketh vs to rest and repose our selues vpon God which we call beleeuing in God then doth it iustifie Thus then although it is most true that it must be a Catholike not an Hereticall faith that saueth yet euen that true Catholike faith doth not quicken it doth not sanctifie or iustifie vnlesse to our endlesse comfort we receiue the same into the heart And so as the Catholike faith is only auaileable so vntill it be receiued into the heart it helpeth not and then it only iustifieth But many things are out of the Scripture obiected against this Doctrine whereby the simple and such as are not acquainted with the Word Heb. 3.14 neyther by long custome haue their wits exercised to discerne both good and euill as the Apostle to the Hebrewes speaketh may soone be deceiued For to such as haue not iudgement to trye Metals euen Tinne will seeme Siluer and Copper Gold because in colour they are somewhat like To say nothing of such places it may bee dangerous in these our euill dayes lest thereby some that desire to know the truth by the name of Scripture wrested to a wrong sence may be led into errour And yet to speak of euery particular place alleadged would bee verie tedious for they are many I haue therefore thought good to draw them into some few heads and so
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
is And we may with the greater boldnesse claime this righteousnesse that is in Christ because that wee being by faith made one with Christ ImputatioÌ„ of Christs iustice and married vnto him hee by right of marriage is made partaker of our sinnes to ease vs of the heauie weight of that burden and we in regard thereof too haue an interest in his righteousnesse 1. Cor. 1.30 For he is made vnto vs of God wisedome and righteousnesse and sanctification and redemption Which imputation of Christs righteousnesse howsoeuer our aduersaries doe much mislike Rom. 4.3.22 Rom. 4 5.24 yet Abraham had it and it is a righteousnesse that belongeth to all that beleeue Saint Bernard though he saw not all things yet he saw much sweetnesse in this most comfortable doctrine so much condemned in the Romish Church â—er Epi. 90. Assignata est sayth hee homini aliena iustitia qui caruit sua Anothers righteousnesse is assigned to man for that he wanted his owne And a little after Cur non aliunde iustitiae quum aliunde reatus Why may not we haue righteousnesse from another seeing guiltinesse is from another Againe Tutior est mihi donata quam iuuata That which is giuen mee is safer then that which is bred in mee And thus I trust I haue sufficiently proued that sinne being abolished and the condemnation thereof taken away and we appearing before God in Christ his righteousnesse Gen. 27.27 which is vnto vs as Esaus garment which was vnto Isaak of a sweet fauour we I say stand as not guiltie and haue peace with God Rom. 5.1 through Iesus Christ our Lord. The second difference betweene our Aduersaries and vs is of the word Faith For explanation whereof What faith is meant I will not enter into consideration of all the significations that this word hath but onely search how in these wordes it must be taken Our aduersaries say it is Assensus solum firmus certus Bellar. de Justific l. 1 cap. 5. ad ea omnia quae Deus credenda proponit A constant and sure assent only vnto all things which God would haue vs beleeue This is the faith that our Aduersaries say S. Paul speaketh of when he telleth vs we are iustified by faith Stapleton our Countriman indeuoureth out of S. Augustine Stap. Antid in Rom. â— 17. â—â—ug de â—â—ir lit cap. 32. To beleeue God to proue the sufficiency of this definition And to this end he alleageth these wordes Nulli dubtum est eam fidem commendari ab Apostolo qua creditur Deo No doubt the Apostle commendeth that faith whereby we beleeue God These wordes wee confesse are S. Augustines and as he speaketh them most true but by Stapleton wrested from their right and naturall sense For whereas in the former Chapter this Father had spoken of two kinds of Faith Cap. 31. To beleeue in God the one whereby we beleeue God the other wherby we beleeue in God now in this Chapter he intreateth first of the former commending such as beleeue God and that which hee teacheth rather then other Masters And that this is Augustines meaning himselfe can best tell Cap. 32. We must inquire saith this Father what faith the Apostle so greatly commendeth for euery beleeuing is not good For whence is that Brethren beleeue not euery spirit but try the spirit 1. Ioh. 4.1 whether it be of God And so he goeth forward to proue that euery doctrine is not to be beleeued and thereupon affirmeth by way of conclusion that which Stapleton alleageth that the Apostle commendeth the faith whereby we beleeue that God saith But after remembring that S. Iames commandeth to aske in faith Iam. 1.6 of that faith he saith This is the faith whereby the iust man liueth This is the faith whereby a man beleeueth in God who iustifieth the wicked And thus wee see how vntruly Stapleton dealeth in the allegation of his proofe out of Augustine for to iustifie their definition of faith But against this their definition of iustifying faith The Popish definition agreeth not to iustifying faith only we haue diuers reasons For first the rules of Logicke teach vs that in all definitions wee must take heed that the definition extend no furder then to the thing that is defined and therefore are such differences therein to be vsed as may distinguish that which we would define from all other things for otherwise a man shall not know by the definition what a thing is and so the definition shall not doe that for which end only it is made But this their definition of iustifying faith extendeth further then to the thing defined For it comprehendeth the faith which may be and is in many wicked ones who neither are nor euer shall be iustified because euen they may assent to all the articles of Religion as daily experience proueth sufficiently August de verb. Dom. ser 61. S. Augustine besides the place before alleaged elsewhere also speaketh of two sorts of faith the one is to beleeue God the other to beleeue in God But in his Sermons of the time he mentioneth three kinds of beleeuing August de Temp. ser 181. Hebr. 11.6 First to beleeue that God is and this is one step to God as the Apostle to the Hebrewes teacheth vs He that commeth to God must beleeue that God is The second is to beleeue God that is to say that which God teacheth and this S. Augustine doth worthily commend as is said but yet of it he affirmeth August de Temp. ser 181. that credere vera esse quae loquitur multi mali possint Many euen euill men may beleeue it is true that God speaketh Now the third sort is of such as beleeue in God which onely is that which in the Creede we confesse and is auaileable to iustification euen by Augustines iudgement as whoso readeth his words must needes acknowledge Now our aduersaries rest but vpon the second sort of beleeuing and seeke no further Which is much like as if a sicke man should be perswaded that a Physicion hath skill enough to helpe him and the Apothecary hath drugs enow to doe him good but reapeth not the fruit of the Physicions counsell nor getteth any good of the Apothecaries store because he neither followeth the Physicions counsell nor receiueth any medicine from the Apothecary For such a generall perswasion without a particular application profiteth little For this assent which is in their faith must not be cordis voluntatis Bellar. de Iustific l. 1. c. 4 5. of the heart or will as Bellarmine vntruly teacheth vs and others too but only mentis intellectus Of the minde or vnderstanding in so much as he maketh the minde or vnderstanding to be the seat of faith noting it for a second point of difference betweene vs and them that wee say faith is in the heart which they deny and place it only in the
him commeth Basil Cypr. l. 3. ad Quir. c. 42. Basil Hom. 22. whose wordes are these Ea demum perfecta omnimoda gloriatio est in Deo quandoneque propter suam ipsius iustitiam quis extollitur sed agnoscit se quidem vera destitui iustitia verum sola in Christum fide iustificatum esse That is perfit reioycing and altogether in the Lord when a man is not proud no not of his owne righteousnesse but confesseth himselfe to be destitute thereof and that hee is iustified only by faith in Christ GREG. NAZIAN who for the great opinion of learning that was conceiued of him was called the Diuine as he was in Basils time so was he of his mind too as these his wordes doe shew Nazian Orat. 21. Confiteri Christum credat illum a mortuis suscitatum esse saluaberis Siquidem credere solum iustitia est Confesse Christ and beleeue that he is raised from the dead and thou shalt be saued For to beleeue only is righteousnesse PAVLINVS also is of the same minde that the rest are as wee may see in an Epistle which is among S. Augustines Epistles his wordes are Epist 58. Aug. Salus fide sola quaeritur Saluation is sought for by faith only This is also the iudgement of Ruffine in his exposition of the Creede it is among Cyprians workes Ruffin in Symbolum De remissione peccatorum saith he sufficere deberet sola credulitas Concerning remission of sinnes beleeuing only should suffice And the reason of this his assertion is not to bee omitted Quis enim causas aut rationem requirat vbi indulgentia principalis est For who will inquire after causes or a reason where indulgence or pardon is principall THEODORET also as oft in other his Treatises so also in his bookes against the Idolatrie of the Gentiles and in defence of Christian Religion writeth thus Theodâ—r de curat Grae. Affect l. 7. Non vllis operibus nostris sed per solam fidem mystica bona consecuti sumus Not by any our workes but by faith only we haue gotten vnknowne good things Now vnto these I may adde Leo a Pope in an Epistle that he sent by one called Philo to Leo then Emperour It is not his 70. Epistle as Bellarmine vntruly quoteth the place but 76. But his wordes are these Catholica fides humanum genus sola vinificat Leo Epi. 76. sola sanctificat The Catholike faith doth only quicken only sanctifie mankinde But Bellarmine answereth that Leo in those wordes speaketh De fide dogmatica Of a dogmaticall faith Bellar. de Iustif l. 1. cap. 25. and such as is opposed against Heretikes As if he had said that the Arrian faith or that of the Eutycheans caÌ„not sanctifie but that faith which is true and Catholike Be it so yet he must needes grant that no dogmaticall faith that is no externall profession of Religion how earnest in shew soeuer it is be it also neuer so true can quicken and sanctifie vntil it be as a seed sowne in the heart taking hold of Christ for the remission of sinnes and so it I say it only giueth true life to a Christian I haue also read these very wordes cited out of Alcuine whom some call Albine the booke I confesse Alcuin Praefat. ad Carol. Mag. I haue not seene But if he haue such words he seemeth well to approue that which Leo hath written because hee hath alleaged his very wordes without any change I will cloze vp this ranke with one well esteemed of in the Church of Rome Rich. de S. Victor decisione dubi Apostoli Ecce saith he habes apertè quòd possit homo aliquando iustificari ex sola fide absque legis opere Behold thou seest plainely that a man may sometime be iustified by faith only without any worke of the Law Which seeing hee will grant to be sometime I see no reason why he should doubt but that it is so alwayes For there is but one way of iustifying Iew or Gentile Rom. 3.22 one or other Euen the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue Christian Poets There are then three ancient Christian Poets who sing the same song with these Fathers and learned Writers Iuuencus is first Hier. Catal. Script eccl Hieron in Mat. 2. Iuueac hist Euang. l. 2. who liued about the 330. yeere of Grace of whom S. Ierome maketh mention and also citeth a Verse out of him in his Commentaries vpon S. Matthewes Gospell This Iuuencus I say hath these wordes Namque vbi certa fides fuerit complexa salutem non erit vlla illic anceps agitatio iuris For when assured faith hath taken hold of saluation there will be no more doubtfull waging of Law Not long after him was Prudentius who in a booke intituled Psychomachia wherein hee sheweth what fights and battels the soule hath Prudent pugna concord discord speaking of faith writeth thus Haec mea sola salus This faith only is my saluation And I finde alleaged by that famous learned man of our time D. Humphrey in his answere to Campians first reason the like out of one Victor Cemensis as I take it but his wordes are these Victor writing of Abrahams faith Credidit nudae fidei consensio sola plenam ad iustitiae meritireputata coronam est ABRAHAM beleeued and this consent only of bare faith was imputed to him for a full crowne of righteousnesse and merit Popish Writers Yet haue I reserued three great Rabbies in the Romish Church for the shutting vp of this question who if they speake as their Fore-man hath done and many other before them I hope we shal be found not guiltie of errour much lesse of heresie The first of this company is Gratian the very store-house of their Canon Law who very plainely affirmeth Dist 2. de Poenit. charitas est a q. that fidei soli vaenia promittitur To faith only is pardon promised And a little after Fide sola peccata relaxantur By faith only sinnes are remitted If any man answere that he there telleth vs but what Augustine saith true but withall he alleageth it not as misliking but as approuing it as sound doctrine After him commeth Peter Lombard though equall in time for it is said that Gratian Danaeus in Com. in Lombard in prolegomenis c. 4. and Lombard and Petrus Comestor were all brethren and the bastard children of a Nunne Lombard I say Bishop of Paris whose authority in the Church of Rome was like that Pythagoras had among his Schollers among whom it was enough to say The Master saith it His writings are in such account with them that they are the very ground of Popish or Schoole diuinitie In so much as since hee wrote his bookes of Sentences very many by their Commentaries haue laboured to explane him studying somtime to make him agree with