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
perfection of righteousnesse Another obiection they haue out of such testimonies as teach that God shall reward euery man according to his worke Psal 62.12 Mat. 16.27 Rom. 2.6 Reue. 22.12 Bell. de Iustific l. 5. c. 2 Aug. Confess l. 9. c. 13 How the godly are rewarded according to workes Of which sort the Scripture affordeth vs diuers And out of those wordes Bellarmine draweth this Doctrine Secundum opera sua id est vt opera merentur According to his workes that is as his workes deserue I might answer him with that golden saying of Saint Augustine Vae hominum vitae etiam ladabili si remota misericordia discutias eam Woe to the life of man that is commendable if thou Lord setting mercie aside doe sift the same But that the absurditie of his assertion may the rather appeare it is needfull that if the reward be giuen according to the merit of the worke there should bee some equalitie of proportion betweene the worke and the reward it meriteth But what proportion can there be betweene workes so vnperfect as before I haue shewed ours to bee and that eternall glorie which is so great and excellent a reward that the Apostle describeth it in these wordes The things which eye hath not seene 1. Cor. 2.9 eare hath not heard neyther can enter into the heart of man God hath prepared for them that loue him Howsoeuer therefore Bellarmine dareth affirme Bell. de Justific lib. 5. cap. 18. That non requiritur absoluta aequaelitas inter meritum praemium a perfit equalitie is not requisite betweene merit and the reward which thing he indeed barely affirmeth without any one testimonie of Scripture or sentence of Fathers yet dare I boldly pronounce that if any man saith that eternall life is giuen as workes deserue and yet that there is no proportion betweene eternall life and the worke hee speaketh most absurdly making merit no merit and deseruing no deseruing whereas in all reason and learning how much a worke wanteth of the equalitie with the reward which is to be giuen for doing it so much it lacketh of meriting that reward Very well therefore S. Bernard after he hath shewed That mens merits are not such Bern. Serm. 1. de Annunt that eternall life is of right due to them or that God should doe wrong if he so giue it not because euen our merits are Gods gifts and therefore we are rather bound to God for them then he to vs asketh this question Quid sunt merita omnia ad tantam gloriam What are all merits to so great glory As if he had said There is no proportion no equalitie This then which Bellarmine heerein hath taught is as absurd as if a man should affirme that hee doth not sell twelue penny-worth of ware or doe twelue penny-worth of worke must be deemed to haue truly deserued twelue pence I trow Bellarmine would not well like of such penny-worthes Not as workes merit One other argument I will produce which plainely enough confuteth that which Bellarmine sayth that According to the worke must be expounded as the worke meriteth Consider of the Parable of the Labourers in the Vineyard Mat. 20.1.3.5.6 whereof some went to their labour at the dawning of the day others at the third houre but some were not called to worke before the sixt or ninth houres yea other about Sunne-setting that is at the eleuenth houre The Master of the Vineyard when euen was come sent for the Labourers and as hee promised to the first paid to euerie one a pennie But they who came first 12. pleaded that they had borne the burden and heat of the day and therefore thought as our Papists doe they deserued more then the rest But the master of the Vineyard answered they had their due and what hee promised if hee gaue other more that hindred not them Now I would that our Romish Catholikes would answere truly to this question If paiment should haue beene made according to the merit of the worke who deserued most I suppose they will answere for otherwise they cannot truly answere that they who came first to their labour deserued best payment Yet wee see the last had as much as they Therefore it is plaine payment was not made to them nor shal be to vs as our worke meriteth but according to promise For euerie one had his pennie Hill in Mat. Can. Merces quidem nulla est ex dono quia debetur ex opere sed gratuitam Deus omnibus ex fidei iustificatione donauit 20. There is no wages of gift sayth Hilarie for it is due by the worke but God hath giuen a free reward vnto all by Iustification of faith The penny in the Gospell Prosper de vocat Gent. lib. c. 17. Thereby prouing that this penny was not as wages but a free reward not for the worke but giuen in promise Notably therefore sayth Prosper who wrote about that time Saint Augustine did who gathereth out of this parable Operarios accepisse donum gratiae non mercedem operis that these workemen receiued a gift of grace not a reward or wages for their worke But Bellarmine contending for merits would faine remoue this blocke out of the way Hee feareth lest some of his friends stumbling thereon should reele from the Romish Church He therefore out of Augustine and others telleth vs that denarius diurnus Bell. de Iustific li. 3. c. 16 li. 5. cap. 6. this penny for the day worke is aequalitas aeternitatis non gloriae equaelitie of eternitie not of glorie But our controuersie is not what this penny is but in what respect it is giuen whether for the worthinesse of the worke or not If he say for the merit of the worke the Parable is against his opinion therein If he say it is of promise as elsewhere he seemeth to affirme wee haue that we seeke Bell. de Iufic l. 5. c. 19. Wee see saith he the whole penny giuen to them who had not laboured the whole day and the Lord himselfe sheweth in these words I will giue to him as to thee c. that this was done not of dutie but of liberalitie Heere our aduersary confesseth the reward not to be as the labour merited Therefore to omit that needlesse question what this pennie is let vs heere remember that it is not giuen for the worthines of the worke For Bellarmines answere seemeth to mee much like as if I aske which way I may goe to London and he answere me it is a faire Citie Seeing then the reward is of mercie and not of merit let not vs by ascribing that to our workes which is giuen freely in grace be vnthankefull vnto him who so loued vs that he dyed for vs as Saint Hierom exhorteth vs yeelding this reason Ierom vpon Gal. 2. Abiecta est gratia si mihi sola non sufficit Grace is but cast away if it only suffice me
not Thus it is plaine I trust that According to the work is not as our aduersaries say As the worke meriteth But because many euen among Gods people delighted rather in outward shew of godlinesse then in the truth thereof contenting themselues to bring their offering to the Priest to weare with comming to the Temple the pauement of Gods house without any true deuotion to performe some outward workes in obseruing dayes and times and dyet and such like these words teach vs that the All-seeing eye is not deceiued with such counterfeit holines but he looketh more narrowly vnto the worke it selfe Wherein he first beholdeth the fountaine from whence it floweth and the root from whence it springeth For as a filthy fountaine cannot yeeld wholsome waters nor an euil tree bring forth good fruit as our Sauiour Christ sayth Mat. 7.18 so cannot a man that lyeth in his naturall corruption of the olde man doe any thing that shall bee acceptable vnto God The workes that come from the Spirit of Regeneration hee rewardeth in mercie the workes that are only from the olde ADAM what shew of holinesse so euer they haue in Iustice hee reiecteth Workes of the regenerate Now the workes that are done by the new-borne children of God sauour much though not wholy of the Spirit of regeneration For they are done with some cheerefulnesse and willingnesse though not with such alacritie as the godly themselues wish And this cheerefulesse is a thing well pleasing vnto God not only in giuing to the reliefe of the needy Cor. 9.7 but euen in all seruice that wee performe to him When GOD appointed the Tabernacle to bee made and people were to bring stuffe of all sorts towardes the making thereof yet might none be accepted vnlesse it were-giuen with a willing heart Exod. 35.5.21.22 Ps 119.108 1. Chron. 28 9. And Dauid in that respect commendeth to God his Prayers Accept O God the free offerings of my mouth And teaching his Sonne how to serue God hee giueth him this lesson And thou Salomon my Sonne know thou the God of thy Father and serue him with a perfit heart and willing mind This graced the widdowes two mites Luk. 21. because her willingnesse of heart caused her to cast into the treasurie that which she could not well spare whereas other gaue of their abundance They also who are regenerate ayme as neere as they can at the right end in their workes Mat. 6.1.2 The right end of good workes They doe them not that they may be seene of men praysed of men as do Hypocrits they respect not their profit estimation or reputatiō among men neither haue any other such worldly respect in framing themselues to obedience No they seeke not thereby to satisfie for their sins as Papists doe most iniuriously against the satisfaction that Christ hath made but rather confesse that to bee spoken to them which Bernard sayth Peccata tua maxima sunt nimium multa Ber. in Cant. Serm. 38. nequaquam pro tot tantis etiamsi te excories potes satisfacere Thy sins are very great very many Thou canst not satisfie for them being so many and so great though thou wouldst flay off thy skinne Their chiefe care in performing their obedience is That their light so shine before men Mat. 5.16 that they seeing their good workes may glorifie their Father which is in Heauen And although they desire earnestly with such alacritie to serue GOD yet find they that most truly Saint Augustine writeth Aug. de peccat merit remiss l. 2. cap. 7. alluding to that place of 2. Cor. 4.16 Profecto qui de die in diem adhuc renouatur nondum totus est renouatus in quantum nondum est renouatus in tantū adhuc in vetustate est Surely hee who is yet day by day renued is not as yet wholly renued and in asmuch as hee is not renued he is of the olde man Whereupon he also inferreth Proinde ex hoc quod in vetustate sunt quamuis iam baptizati ex hoc sunt etiam filij seculi Therefore in as much as they are of the olde man though they be baptized yet they are heerein the children of this world And what perfit or vnstained worke the children of this world are like to doe it is not hard to gesse Seeing therefore our new birth is heere neuer perfited Our new birth he◠not perfit we cannot so apply our selues to serue God as that in respect of our seruice we dare stand as iust before God but with good Bernard we must cry Meritum meum miseratio Domini Ber. in Cāt. ser 61. Ber. in Ps Qui habitat ser 15. Ber. in Cāt. ser 67. August de Sancta Virginit c. 32. My merit is the Lords mercy Hoc enim totum est hominis meritum si totam spem suam ponat in eo qui totum hominem saluum fecit For this is all mans merit if his whole hope bee only in him who hath saued the whole man And Deest gratiae quicquid meritis deputas Whatsoeuer thou giuest to merit thou takest from grace Therefore with Augustine also wee thinke that Enumerationi meritorum praefertur confessio peccatorum Confession of sinnes is better then reckoning of merits Out of all which it is plaine that according to the worke is not as the worke meriteth for our workes cannot merit so great blessing but according to the nature of the worke which if it be a fruit of a good Tree what wanteth in the goodnesse of the fruit it selfe is in Christ fulfilled in whom we and all that we doe are accepted And the light of this candle also discouereth that most impious blasphemie of the Church of Rome against God and their treacherie against men who these many yeeres deceiuing the world made them beleeue that the Pope can pardon Pardons Popish Satisfactions and Priests can satisfie for mens sinnes The gaine that thereby they haue reaped is verie great if such wicked getting may be called gaine For neyther doth Pope pardon nor Priests pray vnlesse they be wel hired And whosoeuer hath store of treasure may in that Romish Church be bold to sinne seeing the Pope hath Pardons enow and Priests can patter out heapes of prayers But woe to poore soules that haue no money to buy such merchandize With such trash the sacred Scriptures are not acquainted neyther haue they beene of any antiquitie as our Aduersaries are forced to confesse Durand l. 4 dist 20. quaest 3. Of Pardons we cannot say much sayth one of them because the Scripture speaketh not expresly thereof Iohn Fisher our Countrey-man sometime Bishop of Rochester acknowledgeth that the vse of Pardons and Purgatorie Admodum sero repertus est is very lately found out Artic. 18. cont Assert Lutheri But these words vnanswerably confute that impious doctrine so iniurious to Christ his death and passion God shall reward
euery man according to his worke I say his worke not other mens workes For as S. Paul saith 2. Cor. 5.10 We must all appeare before the Iudgement seat of Christ that euery man may receiue the things which are done in his body according to that he not another hath done whether it be good or euill It is therefore a farre more Christian lesson to learne out of these wordes Eph. 2.10 because we are Gods workmanship created in Christ Iesus vnto good workes which God hath ordayned that wee should walke in them Gal. 6.10 1. Pet. 1.17 while we haue time to doe good vnto all men as S. Paul exhorteth vs and to passe the time of our dwelling here in feare as S. Peter willeth then so to puffe vp our selues with pride of our merits as if we had some good in vs 1. Cor. 4.7 that we haue not receiued as the Apostle vpbraideth the Corinthians Thirdly they obiect against this doctrine of Iustification such Scriptures as promise vnto workes eternall life Reuel 7.14 Promise of life eternall These are they saith Christ which did come out of great tribulation and haue washed their long robes white in the bloud of the Lambe Therefore are they in the presence of the Throne of God 15. Mat. 25.34 35. Of this sort also is that Come yee blessed of my Father inherit the Kingdome prepared for you from the beginning of the world For I was hungry and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me Bellarm. de Iustific l. 5. cap. 3. c. It seemeth Bellarmine reposeth in this argument much confidence as did that great Goliah the Philistine in his great strength and mighty weapons But not euery promise of reward proueth that the thing whereunto it is so promised deserueth the reward Mat. 5.10 which our Aduersaries are to proue Blessed are they the Truth himselfe telleth vs which suffer persecution for righteousnesse sake for theirs is the Kingdome of heauen And yet the Apostle S. Paul counteth Rom. 8.18 That the afflictions of this present life are not worthy of the glory which shall be shewed vnto vs. Neither doth the Apostle take vpon him to controll that which Christ affirmed For Christ speaketh of a reward which shall be giuen in mercy S. Paul telleth vs that eternall life cannot be gotten by merits Mat. 10.42 Likewise Whosoeuer shall giue a cup of cold water only to one of these little ones to drinke in the name of a Disciple verily I say vnto you hee shall not leese his reward Vpon which wordes the Author of the vnperfect worke in Chrysostome Author oporis Imperf hom 26. writeth thus Non quia aliquid est quod dat habet mercedem sed quia magnus est propter quem dat He hath his reward not because it is any thing that he giueth but because hee is great for whose sake hee giueth it And Leo a Pope handling the same wordes too yeeldeth this reason why a cup of cold water a thing of it selfe very meane should haue promise of reward saith thus Quae per se vilsa sunt fides efficit pretiosa Leo serm 6. de quadrag simile ser 4. de itiun ser 3. Things base of themselues faith maketh precious But to this end that which before I spoke of the workes of the regenerate tendeth For let a man not regenerate offer many times of I say not cold water but of most precious liquor to what vse or to whom he will yet cannot he hope for any reward in heauen For it is faith that purifieth our hearts and also teacheth vs to depend vpon the goodnes of God framing our hearts vnto obedience and seasoneth our offrings and all that we doe It is faith I say that taking hold of the promises looketh in all our workes not what we doe but what God promiseth August in Psal 32. Non aliquid Deo dedimus debitorem tenemus Vnde debitorem quia promissor est Non dicimus Deo Redde quod accepisti sed Redde quod promisisti We gaue nothing to God and he is become our debter How is he our debter Because he is a promiser We say not to God Restore what thou hast receiued but Pay that thou hast promised And againe Fidelis Deus qui se nobis fecit debitorem August in Psal 109. non aliquid à nobis accipiendo sed tanta promittendo God is faithfull who hath made himselfe our debter not in taking any thing of vs but in promising so great things to vs. Wee therefore confesse that eternall life is a reward giuen to good workes but not in respect of the merit of the worke but in regard of the promise which he that is faithfull hath made A seruant is hyred to doe his Masters worke hee agreeth of his wages and taketh the worke in hand But his Master oft findeth fault with his negligence want of skill to worke as he should or other wants whereby his worke he findeth not well done which he also might if he would alleage as not being bound to pay for that is not done or is euill done Yet his Master payeth him that he promised not because his worke deserued the wages but because he promised him so much and was not willing to remember all the faults that were in the worke Euen so is it with the best seruants that God hath Our seruice is farre short of that it should be yet God for Christ his sake pardoneth our wants accepteth our good indeuours and because he is faithfull is as good as his word and promise to vs. A fourth obiection they haue out of such places as testifie of the innocency of Gods seruants And they are of two sorts For the Prophet Dauid doth very often by that argument craue aide of God Psal 7.8 because of his innocency and righteousnesse Iudge thou me O Lord saith he according to my righteousnesse and according to the innocency that is in me Psal 25.21 Againe Let my vprightnesse and equitie preserue me Whoso readeth the booke of Psalmes shall find this very common Innocent herein not simply But out of such prayers no man may conclude that Dauid pleadeth righteousnes before God or merit of works He only alleageth that in this point he was righteous that he had giuen no iust cause to them why they should so persecute and pursue him and seeke his life Therefore hee complayneth that they hate him without a cause Psal 35.19 Psal 69.4 and make him restore the thing hee neuer tooke Infinite such places are in Scripture whereby it plainely appeareth what innocency or righteousnesse the Prophet speaketh of Not that he is iust before God but that men deale vniustly with him And this is no good argument Dauid saith he is righteous in respect of his aduersaries malice against him therefore he pleadeth his iustice before God himselfe or
that he is simply or altogether righteous But sometime also righteousnesse is ascribed vnto men here vpon earth As among sundry other to Zachary and Elizabeth of whom S. Luke writeth Luk. 1.6 Innocent in comparison of other Both were iust before God and walked in all the Commandements and Ordinances of the Lord without reproofe S. Augustine handling this very history doth truly teach what iustice they had as elsewhere so namely in these wordes Secundum quandam inter homines conuersationem laudabilem probabilem Aug. cont Pelag. Celestin l. 1. cap. 48. quam nullus hominum posset iustè in quaerelam vocare They were iust in regard of their conuersation commendable and allowable such as no man might iustly complaine of And after hee bringeth the example of Paul Phil 3.6 who according to the righteousnesse that was by the Law was without reproofe And yet this righteousnesse he accounted dung and losse In comparison saith AVG. of that which he hoped for And because the Pelagians pressed him with an authority out of Ambrose to proue that a man might in this life be perfit he sheweth what minde S. Ambrose was of for that point alleaging some words of his out of Ambrose his Commentaries vpon Esay which booke is not now extant that I haue seene although here and elsewhere S. Aug. make mention thereof And Ambrose himselfe referreth vs also to that booke Amb. in Luc lib. 2. The wordes alleaged are these Multi sunt perfecti in hoc mundo qui si perfectionem veram respicias perfecti esse non possunt Many are perfit in this world who if you looke to true perfection cannot be perfit Whereupon also S. August doth thus conclude Item immaculati sunt multi quum si minutiùs excutâ—as immaculatus esse nemo possit quiae nemo sine peccato Many also are vndefiled when as if you sift the matter narrowly no man can be vndefiled Notably also for this point writeth S. Ambrose by occasion of those wordes of the Apostle Let vs as many as bee perfit Phil. 3.15 bee thus minded Ambros in Ep. ad Phil. cap. 3. Ad comparationem caeterorum qui res diuinas negligentiùs curant perfecti dicendi sunt qui adhibita solertia perfectionis it er ambulant In comparison saith he of such as are negligent in heauenly matters they may be called perfect who are carefull to walke in the wayes of perfection S. BASIL expounding these wordes of the Prophet DAVID Iudge me O Lord according to my righteousnes Basil in Psal 7. and according to my innocency that is in me taketh innocency to bee simplicity or want of experience whereby men fall into many inconueniences And righteousnesse hee interpreteth to be such iustice as is hominibus comprehensibilis possibilis his qui in carne viuunt Such as men may attaine to and is possible for them to haue who liue in the flesh and thus he frameth that prayer Ad librilem humanae fragilitatis iustitiam meam appendens ita me iudices Waighing my righteousnesse in the wayscales of mans frailty iudge me after that manner By all this it doth appeare that though some are commended in Scriptures as iust men yet perfect righteousnes which only can stand before God none can attaine vnto For Hier. cont Pelag. l. 1. Cunctorum in carne iustorum imperfecta iustitia est The perfection euen of all iust men while they are in the flesh is vnperfit as S. Hierome saith but vnperfect righteousnesse cannot merit eternall life therefore no perfection that man hath here can merit that life This which I haue already said I would haue thought a sufficient answere to those Scriptures wherein some are commended as iust but seeing some contend to establish a greater righteousnesse in vs then we can haue I am forced a little further to looke into this matter Kemnitius a great learned man Popish impious speeches of Merits Kem. exam part 1. pag. 211. who hath most learnedly examined those wicked decrees of the impious Councel of Trent telleth vs that Lindan no small foole in the Romish Church Reuerendiss Episcopus Traiectensis he is called is very angry with some of his fellowes for affirming that God of his clemency and goodnesse rewardeth our good works to which he teacheth a reward to be due for the worthinesse thereof Andradius Paiuas I am sure Andrad Orthod explicat lib 6. pag. 518. dareth and shameth not to write that the ioy of heauen which the Scripture calleth the retribution and reward of the righteous is not so much giuen them of God freely and liberally as it is due to their workes And as the Apostle S. Paul proueth our Iustification by grace Rom. 4.4 because otherwise it should rather bee of debt then of fauour and the reward and grace saith he are quite contrary so dareth this man because eternall life is in Scripture called a reward gather this doctrine most false Pag. 519. Pag. 522. That it ought not to be imputed according to grace but as a debt And not long after he reproueth Kemnitius for finding fault with the Censurers of Colen for writing that God set on sale eternall life And not much vnlike is that Cens Colon. explicat Dialog 5. which they of Colen teach That by grace there is in our works an infinitenesse that they being somewhat holpen by that gift of grace doe worthily merit eternal life So that we see they imagine any little helpe will serue the turne A plaine proofe that their studie was more how to defend their doctrine then in sinceritie to examine themselues how vnable they are to keepe Gods Law so as they may merit eternall life thereby A man may iustly wonder how any that hath any feeling of his owne frailty or any knowledge of Gods word can bee so besotted as to teach that which is so contrary to that euery one of vs doe or iustly may feele in our selues and so directly against most manifest Scriptures Is any of them better then he who said no doubt as well in respect of himselfe Iob 15.14 as of others What is man that he should be cleane and he that is borne of a woman that he should be iust Are they more righteous then Dauid who confesseth that if God enter into iudgement with his seruants Psal 143.2 no flesh liuing shall be iustified or found righteous in his sight Are they holier then he who said Dan. 9.5 We haue sinned and haue committed iniquity and done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements Are they of greater power to resist sinne then Paul who said Rom. 7.19 I doe not the good thing that I would and the euill which I would not that doe I I thinke they dare not for very shame to match themselues with these men that had so great testimonie of their sincerity from God himselfe at the least
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 nostrâ—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
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
workes necessarie is the Iustification that is by inherent righteousnesse This I confesse is a goodly ornament vnto a Christian But if wee looke well about vs we shall find it too short to couer our imperfections and therefore must wee seeke otherwise to appeare righteous before God namely in the righteousnesse of Iesus Christ by whom wee haue forgiuenesse of sinnes And whereas the Apostle denyed that wee are iustified by workes would you not thinke hee spoke very absurdly to take this word as the Romish Church vnderstandeth it For to say a man is made godly without good workes and this they must say is as if I should affirme any thing to be burnt in the fire without heate Againe Iustification in our aduersaries sence is alwayes in doing For it is our regeneration or new birth our renouation or sanctification which can neuer bee perfected so long as wee are in this flesh and carry about with vs this bodie subiect to sinne Heere wee are militant and striuing after wee must looke for the crowne Heere we are Pilgrimes after this wee shall be Citizens and rest in ioy For now wee know but in part wee prophecie in part 1. Cor. 13.9 10. But when that which is perfect is come then that which is in part shall be abolished And as our knowledge is but in part euen so yea much more is our obedience heere very maimed and vnperfect That Paul himselfe confesseth Our inward man is renewed daily sayth he 2. Cor. 4.16 And hee whose prayse is in the Scripture for wisdome doth verie aptly liken the way of the righteous to the morning Pro. 4.18 that shineth as the light that shineth more and more vnto the perfect day By which fit similitude Salomon setteth forth vnto vs the continuall increase in godlinesse that an inherent righteousnesse that I may so terme our maimed and vnperfect obedience can bring forth Saint Bernard pithily and prettily expresseth as much comparing man in respect of his fall vnto one that falleth vpon a heape of stones and in the myre too Bernardus de Coena Domini Cecidimus super aceruum lapidum sayth he in luto vnde non solum inquinati sed etiam vulnerati grauiter quassati sumus lauari quidem cito possuinus ad sanandum vero opus est curatione multa We haue falne vpon a heape of stones and in the mire so as wee are not only defiled but wounded also and sore bruised Wee may quickly be washt but to heale vs there must bee long time By washing away our myre he meaneth our Iustification which he saith may soone be but by healing our wounded and bruised nature he vnderstandeth our sanctification Aug. de Trinit lib. 14. cap. 17. which is long in doing Therefore most truly sayth Saint Augustine Sanè renouatio ista non fit in momento Truly this renewing or new birth is not wrought of a sudden And now to adde an Assumption to that proposition that righteousnesse of which Saint Paul speaketh Iustification already perfited Rom. 5.1 is alreadie in them that are iustified We are iustified sayth hee as speaking of a thing alreadie perfited as also elsewhere being iustified by faith wee haue peace with God The same Apostle telling the Corinthians that Fornicatours Idolaters c. shall not inherit the Kingdom of God applying this vnto them 1. Cor. 6.11 saith Such were some of you but you are iustified These reasons then being wel considered of giue vs to vnderstand that there is so great difference betweene that sence of this word Iustification which our aduersaries would haue and that which is agreeable to the Apostles meaning as that their exposition of this word heere cannot be good and true But as I mislike and that iustly of that they teach so is it needful I should shew what is the true meaning of this word We seeke no strange signification of the word neyther force it to any other then that in the Scriptures most commonly it hath and most properly belongeth vnto it This I might proue by infinite testimonies I will produce but some few Hee that iustifieth the wicked sayth Salomon and hee that condemneth the iust Prou. 17.15 euen they both are abomination vnto the Lord. In like sort in Esay God by that Prophet denounceth Esa 5.23 Woe to them that iustifie the wicked I know our aduersaries will not say that woe shall be to them that shall make a wicked man righteous and reforme his vngodlinesse but to such as call euill good or good euill Esay 5 20. The Prophet Dauid acknowledgeth his sinnes to be verie great that GODS faithfulnesse in shewing mercie to him may bee confessed that thou sayth hee maist be iustified in thy sayings which words the Apostle in this verie Chapter alleadgeth as before is said But that God standeth in need to be iustified in the Popish sence our aduersaries dare not for shame say To be short the Prophet Dauid prayeth thus Enter not into iudgement with thy seruants O Lord for in thy sight shall no man liuing be iustified In all which and infinite moe places that I might produce the word iustifying is so taken as that a man is absolued or acquited that hee is pronounced not guiltie and so must it in these words be vnderstood when the Apostle sayth wee are iustified by faith that is by faith wee stand before GOD and may plead not guiltie For confirmation of that which I haue said I vse this argument Saint Paul speaketh heere of such Iustification Iustification bringeth peace Rom. 5.1 as maketh vs to haue peace with God For so are the words of the Apostle Being iustifi'd by faith wee haue peace with God But Iustification in the Popish sence maketh vs not to haue peace with GOD and in our sence it bringeth peace with God therefore Saint Paul speaketh not of Iustificatiō in the Popish sence but in ours My Minor only is to be proued for I haue alreadie shewed that the Apostle auerreth the Maior and that hath two parts the one negatiue wherein I deny Iustification in their sence to bring peace with God the other affirmatiue that in our sence it doth That Iustification as it is a doing of good workes and a liuing righteously so farre forth as mans frailetie will permit which is the sence that our aduersaries say belongs to this word heere cannot procure our peace with God I proue because the perfection of the Law which wee are commanded to obserue and keepe is such as man can neuer attaine to the fulfilling thereof None can fulfill the Law For who is hee that can so rule his affections by the Spirit that hee can in all sincerity and soundnesse serue the Lord Not any Man but Christ could euer doe it as the godly most plainely confesse The reason is because the Law commandeth perfection and our weakenesse is not able to performe it The Apostle teacheth vs so much saying
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
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
deuices No no vnlesse this our garment be dipt in the bloud of Christ and so made white it will euer appeare defiled A fift obiection They tell vs that eternall life is called a reward great is your reward in Heauen Mat. 5.12 As before in answering their third obiection I sayd that not euery promise proueth that which is giuen to be merited by the worke so heere I doe auerre How life eternall is called a reward that the calling of eternall life a reward doth not euict that it is giuen in regard of the worthinesse of the worke If you demand why it is then called a reward I answere It pleaseth God not only to acquaint vs with his will that we may know what is good and what is euil but also by many arguments sometime of his power sometime of his Iustice sometime of his goodnesse to moue his people to obedience To them therefore that with more alacritie Gal. 6.10 While we haue time to do good vnto all men as the Apostle exhorteth he telleth vs that our labour shall not be without reward The like argument doth the Apostle vse to the Corinthians 1. Co. 15.58 Therefore my beloued brethren be yee stedfast vnmoueable abundant alwayes in the worke of the Lord knowing that your labour is not in vaine in the Lord. But eternall life is called a reward Be it so It is also called a Kingdome Mat. 25.34 and that prepared for Gods seruants from the beginning of the world If prepared so long since for them then not bestowed for the worthinesse of their worke If a Kingdome it is an inheritance that is giuen by grace for we are sonnes by adoption heires of God and heires annexed with Christ. Or else by election we haue this inheritance Rom. 8.17 For no man is elected to a Kengdome in regard of his merits especially so long before hee can doe any thing for it Coloss 3.24 The Apostle calleth it a reward of inheritance Ye shall receiue a reward of inheritance sayth he Howsoeuer therefore it is called sometime a reward yet is it a reward that is promised Gal. 3.29 Bel. de Iustific l. 5. c. 18. and therefore Saint Paul sayth Wee are heires by promise And therefore Bellarmine himselfe confesseth that remota promissione non tenetur Deus acceptare opus nostrum ad mercedem taking away the promise God is not bound to accept our worke to reward it Now if a father promise his sonne being yet but a childe both in strength and discretion and such children are we in heauenly matters a great reward if hee doe some small matter at his appointment yet such as hee knoweth passeth eyther his abilitie or skill whether shall we say when this recompence is giuen that it is of promise or of dutie The sonne indeuoureth as well as he can to doe it and with much adoe with continuall helpe of his father he doth it at length in some sort I hope no man will say his worke deserued it For the Father promised much for a small matter hee helpeth his sonne to doe it and beareth in the end with many wants euen so God for the little that wee can doe promiseth much and that wee doe hath many imperfections too Can wee then thinke of merit Ber in Cant. Serm. â—7 No no the Spouse of Christ doth then shew her selfe to be more full of grace when she ascribeth all to grace knowing her part is first and last Luk. 17.7 But against the meriting of the reward that parable in S. Luke is most plaine A seruant ploweth or doth any other worke in the field when hee commeth home his Master biddeth him not sit downe but willeth him to dresse meat and giue himselfe and wait and serue him teaching vs that we haue no time to bestow otherwise then vpon our Masters worke Ambros in Luke 17. Theopilact in Luk. 17. We must alwayes while wee liue be doing saith Ambrose This Parable sheweth saith Theophilact that a man must not be proud of any good worke no neyther yet in the fulfilling of all the Commandements For the seruant must doe what his Master commandeth neither must hee ascribe it to himselfe as a good worke Ambros in Luk. 7. Dionis Carthus in Luk. 17. And Ambrose gathereth the same lesson too Let no man glory of workes for we owe our seruice to the Lord. So doth the Carthusian also The seruant is tyed to this and after his worke in the field he must labour in the house that he may daily be labouring It being thus let vs consider of the conclusion of the Parable So likewise ye Luk. 17.10 when you haue done all things which were commanded you say We are vnprofitable seruants we haue done that was our dutie to doe Hieron ad Ctesiphontem Theophil in Luk. 17. No merit in this worke If that seruant were vnprofitable that did all sayth Hierom What shall we say of him that could not doe it Theophilact also in like manner If when we haue done all the Commandements yet wee haue no cause to thinke well of our doing how greatly doe we sinne when not doing the greatest part of Gods Commandements yet we are proud of our doing The Carthusian likewise If they must account themselues vnprofitable seruants who haue fulfilled all the Commandements what shall we doe who in so many things transgresse and so vnperfectly perchance keepe that we keepe that as the Prophet Esai sayth all our righteousnesse is like a filthy clout But Bellarmine telleth vs De Iustific lib. 5. cap. 5. Bernard de tripl custodia Bernard de precepto dispensatione that Christ so concludeth to teach humilitie I answere with Bernard Sanè propter humilitatem sed numquid contra veritatem True indeed for humility but is it against verity He also elsewhere thus speaketh to that seruant You are free from duty but not glorious by merit You haue escaped punishment but haue not gotten the crowne The Parable teacheth vs that all wee can doe is dutie therefore wee may not thinke of merit because whatsoeuer wee are able to performe at any time in any place by any meanes we owe all that seruice to God Lastly I come to those words of Iames in shew as contrarie to Saint Paul as can be yet because they both had one teacher both were guided in writing by one Spirit and were both of one faith and Religion we are sure both teach one Doctrine Rom. 3.28 Iam. 2.24 What Iustification is by workes Iude 4. Aug lib. 83. quaest 76. de fide operibus cap. 14. And yet Paul sayth We are iustified by faith without workes Iames sayth Wee are iustified by workes and not by faith only and both these are most true For if we speake of the cause of Iustification then must wee hearken to Saint Paul who teacheth that is by faith without workes But because many turning the grace of God
the roote and heat and light from the Sunne but the question which is now to be answered is how the word iustified must here in these wordes of S. Paul be taken Phil. 3.5 I say then it is most likely that S. Paul being of the kindred of Israel of the tribe of Beniamin an Hebrew of the Hebrewes as hee was best acquainted with the Hebrew phrase so he would rather vse it then the Latine Nay this is more then likely because in this very Chapter before he hath vsed this very word according to the Hebrew phrase and in that sense that it hath commonly in the Scripture as our aduersaries themselues must needes confesse in his allegation out of the 51. Psalme It is therefore very absurd Rom. 3.4 that our aduersaries to confirme their sense of this word are forced so to vnderstand it as it is neuer or at the least very seldome vnderstood in the Scripture so that hardly they can alleage any testimonies where of necessitie it must bee taken in their sense whereas we are able to bring very many which they confesse must haue our sense Another absurditie I find in their interpretation Iustification and sanctification confounded by the Popish interpretation that they confound these two notable benefits which we haue by Christ that is our iustification our sanctification Of the first he speaketh in this place to the end of the fift Chap and of the latter he begins to speake in the sixt Chap. as to the end I need not stand long in proofe hereof Tho. of Aquine whom I know our aduersaries wil trust in a greater matter then this is shall testifie for vs in these wordes After the Apostle hath shewed that by the grace of Christ we are freed from sinnes past Tho. Aquin. in Rom. 6. Lec 1. as well that which hath beene brought in by the first man as that which by the Law aboundeth here he sheweth that by the grace of Christ power is giuen vs to resist sinne afterward And this he teacheth entring into his exposition vpon the sixt Chapter of this Epistle to the Romans prouing directly that which I haue said Now the confounding of these two benefits which the Apostle here and else-where distinguisheth is very absurd But here by the way I would aske a question of our Romish Masters what they thinke of these wordes of their Angellical Doctor For if it be true that he saith as it is indeed most true and well warranted by the Word it selfe then is it most false that our aduersaries here say that the Apostle speaketh of an inherent righteousnesse which I thus proue Inherent righteousnesse is for the auoiding of sinne to come but the Apostle speaketh not of the auoiding of sinne to come before the beginning of the sixt Chapter therefore before the beginning of the sixt Chapter he speaketh not of inherent righteousnesse The Minor which is onely by them to be denyed is taken out of the words of Tho. Aquinas Besides these absurdities we haue strong arguments whereby to refell their interpretation As first The Apostles meaning the intent and meaning of the Apostle who from the 16. verse of the first Chapter vnto these words proueth that all both Iewes and Gentiles stand in need of the mercy of God because they are all found guiltie before him The Gentiles not hauing the Law written All are sinners yet had such light of nature shining in their heart as taught them so far forth to know what was good and what was bad that they had their thoughts accusing one another when they did euill or excusing if they liued according to that knowledge But they walked not after that light neither followed that which their owne conscience told them was good â—â—m 2.15 they shewed not in their life the effect of the Law written in their hearts but might say with that vnhappy woman MEDEA Video meliora proboque deteriora sâ—quor I see and approue that which is better I follow that which is worse As for the Iewes among whom were the Lawes of God written in tables of stone and that they might neuer bee vnmindfull thereof they had their Priests for an ordinarie meane of their instruction yea the Prophets also as Gods extraordinary remembrancers to put them in remembrance of their duty and of Gods Law they I say who had greater helps to haue beene better yet liued so little according to that Law that the Apostle thus chargeth them Rom. 2.24 Rom. 3.20 The name of God is blasphemed among the Gentiles for you Hereupon the Apostle thus concludeth That by the works of the Law shall no flesh be iustified in Gods sight Vers 23. But the Apostle hauing thus proued that all haue sinned and are depriued of the glory of God will not leaue vs in that vncomfortable case but sheweth by and by how we are deliuered And as he hath taught vs that all both Iewes and Gentiles are transgressors of the Law and by transgression guiltie so now most comfortably he declareth how we shall be acquitted of our transgression Our deliuery from sinne that we may plead not guilty The question then being how we being breakers of Gods Law may appeare before our God and with confidence and plead not guilty This we can neuer doe by any inherent righteousnesse no goodnesse no holinesse that in this vale of misery while wee carry about vs this lumpe of sinfull flesh wee can attayne vnto may acquire vs before God but this must be by faith in Iesus Christ as the Apostle teacheth Now by this it is plaine enough that the Apostle saying wee are iustified by Faith and bringing this as the conclusion of all his former discourse should speake nothing to the purpose if he would here tell vs how we may liue righteously who must rather teach vs how we may be freed from the danger wherein hee hath proued that all men are And as the Apostle had in these words no meaning to shew how wee are inabled to walke in holinesse for of that he meaneth afterward to speake as before I shewed so the words themselues doe sufficiently confute our aduersaries as by this argument may bee proued The Apostle speaketh in these words of such Iustification as is not gotten or had by workes Not by workes but the Iustification in the Popish sence is only by workes therefore the Popish Iustification is not that which the Apostle mentioneth The Maior is plaine by the words of this text A man is iustified without workes The Minor they will not deny For that increase of righteousnesse which our aduersaries so much speake of is nothing else 2. Peâ— but to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue Such a continuall labouring to be adorned with all goodnesse Good
is not one word of Workes but all is ascribed to Christ Wherein the Apostle also writeth so carefully and so warily as if he feared nothing more then that man should rest any thing vpon his Merits To conclude therefore this my first argument I say with the Apostle If it be of grace it is no more of Workes Rom. 11.6 or else were grace no more grace but if it bee of Workes it is no more grace for then were Workes no more Workes So that because the Apostle sayth it is of grace and by faith without Workes therefore Workes are wholly excluded as Andradius himselfe will warrant me to say For Mercedis ratio Andrad Orthodox Explicat lib. 6. cum gratiae nomine ex aduerso pugnat For the consideration of reward or Merit is cleane contrarie to grace A second argument I take from the finall causes of this doctrine of Iustification by faith only which are two set downe by the Apostle The one in this Chapter immediately before the words of my Text namely to exclude our reioycing or boasting But if all workes bee not disabled as insufficient causes of our Iustification some workes should be left wherein we might reioyce To exclude reioycing in our selues For by reioycing the Apostle meaneth nothing else but that confidence that men haue whereby they content themselues as if they were out of danger of Gods wrath Saint Paul then concluding out of that he hath taught of Iustification by faith that our reioycing is thereby taken away teacheth vs thus much that whoso apprehendeth with an assured faith this Iustification that we haue by Christ resteth nothing vpon his owne workes or contenteth not himselfe with the righteousnesse that is by the Law But on the contrarie our Aduersaries suppose their reioycing is not taken away In so much as a great man among them dareth affirme Andrad Orthodox Explicat lib. 6. That heauenly blisse is not so freely giuen of God and liberally as in respect of their workes it is due And by and by after We gather that eternall felicitie ought not to bee imputed according to grace but according to debt And therefore within a few words after he also defineth Merit Merit A free action whereunto a reward is due Which Doctrine of Andradius because it is also the Doctrine of the Romish Church wee may truly affirme of them that they doe what in them lyeth to make the Apostle a Lyer when hee affirmeth that reioycing is taken away by the Law of faith seeing they still reioyce and content themselues in their workes But I will end this with one short argument If Iustification may bee by workes then is not our reioycing in the Law taken away by faith but it is by faith taken away therefore Iustification is not by workes The Minor proposition is the wordes of the Apostle Rom. 11.6 The Maior is proued by that which a little before out of the Apostle I alleadged that workes and grace cannot both stand as causes of our Iustification But notably for this purpose doth Chrysostome gather out of these words Chrys in Epist ad Rom. hom 7 If the faithfull man and he who is saued would thinke well of himselfe in this respect that he regardeth the Law doe heare in these words how by the Law it selfe his mouth is stopped how by the Law hee is accused how the Law it selfe denieth as it were saluation to sinners and excludeth all boasting and he who as yet beleeueth not being hereby deiected and humbled may take occasion to draw neere vnto faith thou seest how great force faith hath how it driueth vs from whatsoeuer we had before not suffering vs to reioyce though neuer so little in them And a little before he hath sayd that God saueth Nullis ad hoc vsus operibus sed fidem tantum exigens Not vsing for our Iustification any workes but requiring faith only Sedul in Epist ad Rom. cap. 3. Sedulius also verie well noteth thus Talis gloriatio quae veniebat ex operibus legis excluditur Such reioycing is excluded as commeth of the workes of the Law Our comfort Another end why our Iustification is by faith is for our vnspeakeable comfort That it might come by grace and the promise might bee sure to all the seed Rom. 4.16 Whereas if wee should seeke to get the inheritance by the Law Gal. â— 18 we could not thinke to haue it by promise and so in respect of our owne manifold imperfections wee might alwayes bee doubtfull and wauering and farre from that comfort that Gods children finde in themselues In this respect then it is good that we perswade our selues that we are saued by grace Bell. de Iustific l. 5. c. 7 that we may looke vnto Christ only Yea Bellarmine himselfe giueth this aduice Propter incertitudinem propriae iustitiae periculum inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia ponere In respect of the vncertaintie of our owne righteousnesse and the danger of vaine glorie the safest way is to put all our confidence only in Gods mercy and goodnesse Very well writeth vpon these words of the Apostle Theophilact Theophil in Epist ad Rom. 4. Quum vniuersa sint in Dei tum gratia tum misericordia fita profecto quae ab eoconferuntur stabilia fore certa omni semini id est credentibus cunctis existimanda sunt Seeing all things are of Gods grace and mercie sure the things that are giuen from him as it may be thought are stable and sure to all the seed that is to all beleeuers Ambros in Epist ad Rom. 4. Saint Ambrose also sayth Firma esse non potest promissio omni semini hoc est omni homini ex omni gente nisi fuerit ex fide The promise cannot bee firme vnto all the seed that is to all men of euery Nation vnlesse it bee of faith And he after yeeldeth a reason of that he hath said because by the Law we are found guiltie and the promise cannot be giuen to them that are guiltie vnlesse they bee purified which must bee done by faith Thus then I reason The promise of Iustification must be sure but vnlesse it be of faith it cannot be sure therefore the promise of Iustification must bee of faith The Maior is Saint Pauls Rom. 4.16 The Minor is the former wordes of Saint Ambrose A third argument to proue that euen the workes of them that are regenerate cannot iustifie and are excluded by Saint Paul from hauing that force is taken from the example of Abraham who is set forth as a patterne in whom wee may learne how wee all can attaine to Iustification as it is plaine to see in the fourth Chapter of this Epistle to the Romanes Abraham Abraham not iustified by workes a good while after he was called out of Vr of the Chaldees had liued a good time in obedience vnto