26 27. Rom. 5. 17 19. Rev. 3. 18. Col. 1. 22. 2. 10. Rom. 8. 4. 9. 30. Heb. 10. 14. And mark how I say not only we our persons but also all our works both naturall civill and religious and all our sanctified actions which by their imperfections are in themselves foule and filthy are by free Justification made so pure and clean yea so perfectly holy and righteous and thereby so acceptable and perfectly well-pleasing to God that they are all as I said both naturall civill and religious actions like the excellent sacrifice of righteous Abel and works of Enoch Noah Abraham as these and such like Scriptures teach Heb. 11. 4 5 6 7 c. 1 Pet. 2. 5. Heb. 13. 16. Act. 15. 9. Hos 14. 2. Heb. 13. 15. Phil. 4. 18. Heb. 13. 20 21. This is the Kingdom of heaven set up here on earth by Christ so much spoken of in the Gospel Matth. 11. 11 12. Matth. 6. 33. Rom. 4. 17 18. this is to know Jesus Christ whom the Father hath sent Iohn 17. 3. Now God will have this benefit of Christs righteousnesse justifying both our persons and works to be received and enjoyed by faith only for divers Reasons First that it may be free only for taking it by faith Secondly that it may be to the praise and glory of his grace Eph. 1. 4 5 6. Thirdly that he that glorieth may glory only in the Lord Christ Esay 45. 25. 1 Cor. 1. 30 31. Fourthly that none may boast but be humbled in his best works of sanctification Eph. 2. 9. Rom. 7. 24. Fifthly that the promise of inheritance of Righteousnesse and Life might be sure to all the seed Rom. 4. 16. Sixthly and especially because none shall be saved but the true children of Abraham as these Scriptures teach Rom. 2. 28 29. Rom 4. 11 12 16. Gal. 3. 16. 29. But none are the true children of Abraham but such as walk in the steps of the faith of their father Abraham Rom. 4. 12. Therefore it is exceeding needfull yea only necessary to know what those steps are hereof the Apostle doth diligently describe unto us the justifying faith of Abraham Rom. 4. 17. to 22. that we may not be ignorant except wee will be wilfull in our owne just damnation what those steps of Abrahams faith were which were these foure The first step is the foundation and ground of Abrahams faith namely that he beleeved in him that quickens the dead and calleth those things that be not as though they were verse 17. that is he makes the things that be not to have as true a being before himselfe by his call or as he cals them as if they had a visible being to our eyes and so faith is a true substance and being of things that are not seen Heb. 11. 1. This is the first Step. The second Step is the battell of his faith namely that Abraham against or contrary to hope beleeved under hope according as it was spoken So shall thy seed be verse 18. that is contrary to all hope of what he saw and felt in himselfe in that he was as good as dead to the having of children and yet he beleeved under hope of Gods word according as it was spoken not that hee notwithstanding his deadnesse to children should yet have three or four children but thou art so fruitfull before me that thy seed shall be as the stars of heaven for multitude In this was the battell of his faith in that against hope he beleeved under hope The third step is the victory of his faith namely that he not weake in faith considered not but pulled back his eyes from his own body now dead and thereby impossible to reason to have children and also considered not the deadnesse of Sarahs wombe who was more unlikely to have children than he neither did he doubt of the promise of God by unbeliefe but was strengthened in faith and thus got the victory in his faith verse 19. The fourth step is the triumph of faith namely that he gave glory to God that is confessed in his heart the truth of God speaking though he spake impossible things to reason and present sense and feeling and also glorified the power of God as all-sufficient to doe impossible things as hee had spoken it Being fully assured that hee which had spoken though it seemed never so impossible must needs be true of his word and also was able to doe it Because hee hath power enough to do all impossible things to reason and so gave glory to God vers 20 21. and therfore it was imputed unto him for righteousnes vers 22. Now this was not written for Abraham onely that it was imputed unto him for righteousnesse vers 23. but also for us to whom it shall be imputed for righteousnesse that trust in the death of Christ for the abolishing of our sins and in his resurrection for our free and full iustification whereby as the true sonnes and daughters of Abraham wee do imitate in our free iustification Abrahams faith and so doe walke in the steps of the faith of our father Abraham thus or after this manner First is the foundation and ground of our faith of free iustification namely to beleeve in God that by imputing his sons righteousnesse quickens them that are dead in trespasses and sins Ephes 2. 5. How by making us that are not iust and righteous to be by his call as truly and perfectly iust and righteous in Gods sight as he calls us as if we did see and feele our selves perfectly holy and righteous in outward sense and feeling and this is the foundation and ground of our free iustification which causeth the substance and very being of free iustification to be in us Rom. 3. 26. though we doe see no such things with bodily eyes Heb. 11. 1. 3. Secondly followes the battel in our faith of free iustification that wee contrary to all hope of what we see and feel in our selvs whereby we see and feel our own righteousnesse to be as filthy menstruous rags Esa 64. 6. do yet beleeve under hope of Christs righteousnesse that we of uniust are made iust before God that is our bodies and souls are made perfectly holy and righteous from all spot of sin in the sight of God freely without works according to that which is spoken As by the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Rom. 5. 19. according as it is spoken The bloud of Iesus Christ the Son of God doth make us clean from all sin 1 Ioh. 1. 7. this is the battell in the faith of our free iustification that against hope we beleeve under hope Thirdly followes the victory that we not weak in faith doe not consider but pull back our eyes from the free consideration of our bodies which we feel dead in sinne Rom. 7. 24. nor yet consider the deadnesse of our natures by
THE DISCOVERY of the most dangerous Dead Faith BY JOHN EATON Mr of Arts and sometime Student in Trinity Colledg in Oxford and 15. yeers Minister and Preacher at Wickham-Market in Suffolk The second Impression with an Addition of Abrahams Steps of Faith and The true Treasure of the Heart By the same Authour LONDON Printed by R. Bishop for William Adderton and are to be sold at his shop in Duck-lane 1642. THE DISCOVERY of the most dangerous Dead Faith BY JOHN EATON Mr of Arts and sometime Student in Trinity Colledg in Oxford and 15. yeers Minister and Preacher at Wickham Market in Suffolk Heb. 2. 12. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing away from the living God LONDON Printed by R. Bishop for William Adderton and are to be sold at his shop in Duck-lane 1642. The Preface to the READER Christian Reader THE elect vessel of God St Paul gave two speciall and cleare prophesies of things to be fulfilled before the second comming of our Lord Iesus Christ the first of the rising reigne and fall of Antichrist as he saith 2 Thes 2 3 4. that the day of Christ shall not come except there come a falling way first to wit from faith and that man of sin be revealed the son of perdition who opposeth and exalteth himselfe above all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that he is God Concerning whom the Spirit speaketh expresly that in the latter times men shall depart from the faith giving heed to seducing spirits and doctrines of devils speaking lies in hypocrisie having their conscience seared with an hot iron forbidding to marry and commanding to absteine from meats which God hath ordained c. 1 Tim. 4. 1 2 3. All which we now see to be in these latter times clearely revealed and plainly fulfilled and that the man of sin is consumed with the Spirit of Christs mouth that is the Word of God and shall be destroyed to wit utterly with the brightnesse or glory of his comming 2 Thes 2. 8. The other Prophesie followes this plainly describing these our last daies wherein the truth of the Gospel being againe restored and the purity of faith againe professed yet people should be such sleepy embracers of the same and such dead unprofitable unfruitfull atheisticall and unthankful receivers and professors of it that these last dayes should bee farre more perillous and dangerous than the former Which prophesie although some seeme to conjoyne it as all one with the former which for the neer following one of another may beare the more easie interpretation yet Saint Paul doth distinguish them and plainely sever this later from the former as being for time the later yea in the last dayes and for nature the more perillous and dangerous and therefore he saith not in the later times as in the former Prophesie But this know saith he also that in novissimis or extrem is diebus in the last dayes of all shall come hard and perilous times Wherein hard and perilous Because saith he men namely such as professed themselves reformed Christians shall be lovers of their owne selves covetous boasters or braggers proud blasphemers disobedient to parents unthankfull unholy without naturall affection truce-breakers false accusers or make-bates incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God Must it not needs bee a very hard and dangerous living in these last dayes with such a viperous generation as these But that which followes after is more hard and dangerous namely having a forme of godlinesse but denying the power thereof 2 Tim. 3. to the 5. Marke I pray that herein lieth the great perill and danger of these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is having the forme shew and appearance of faith piety and true godlinesse they deny or are farre from the truth vertue or power of faith and godlinesse having indeed neither faith nor love and so are not only overwhelmed themselves in the most dangerous dead faith to the fearfull deceiving and utter destruction of their own soules but also doe so dangerously inwrap the very elect in this dead faith that if it were possible the very elect might finally bee deceived and perish therein And hereby for a time may be deceived because they doe not mark that there are two sorts of such as are in this dead faith The first sort are such and those very many as being borne and brought up in the outward visible Church can talke of Christ and of some generall points of God and his Gospell saying that they hope to be saved by Christ because they thinke that they beleeve and are of that true Religion that all their Countrey is of but being ignorant of the horrible filthinesse of sin before God and of the infinite pure and righteous nature of God against sin and thereby ignorant and carelesse of free justification that only heales them doe continue in their old corrupt natures and are Crab-trees bringing forth only the sower and bitter Crab-apples of a prophane life and a secure and carelesse loose conversation who though they sooth and flatter themselves in this ignorant dead faith and hope they shall doe well enough or at least as well as their neighbours yet doth God by the Prophet Esay denounce against them saying It is a people of no understanding therefore he that made them will have no mercy on them and he that formed them will shew them no favour Esay 27. 11. Therefore hell hath enlarged her selfe and opened her mouth above measure and their glory and their multitude and their pomp and hee that rejoyceth shall descend into it Esay 5. 14. The other sort that are in this dead faith are such as seeme to be awaked out of this dead lethargie and professing a better feeling of sin and a deeper consideration of their lost estate and misery by sinne aspire with a stronger desire and a far greater earnestnesse to life and salvation But because they are naturally conceipted that the meanes to attaine this life and salvatition is to leave their sinne and to become good holy just and righteous therefore they neglect free justification the only true meanes and way to life and salvation and set light of faith in Christs righteousnesse which doth perfectly justifie before God and are carried with a blinde preposterous zeale after their owne good workes and well doings secretly seeking to become good holy just and righteous before God by their diligent keeping carefull walking in all Gods Commandements and so by a carnal understanding of justification are carried away from Christ and true free justification to hang upon their own good works and well-doings and thereby instead of life and free salvation doe drowne themselves in sinne death and eternall damnation and yet under a deepe conceit of great holinesse and righteousnesse
And thus doe they perish with the devout unbeleeving Iewes who although they had a blinde dead faith of righteousnesse life and blessednesse by the Messiah to come for they did all eat of the same spirituall meat and did all drinke of the same spirituall drinke that is by this generall dead faith in Christ to come for they dranke of that spirituall Rock that followed them and that Rocke was Christ But God was not well pleased with them in this dead faith and so they perished 1 Corinth 10. 3. to 6. And yet S. Paul saith of them that they followed after the Law of Righteousnesse but yet did not attaine to the Law of Righteousnesse Wherefore Because they sought the keeping and fulfilling of it not by faith but as it were by the workes of the Law and so stumbled at the stumbling stone Rom. 9. 31 32. Yea Saint Paul testifieth and beareth record of them that herein they had the zeale even of God but not according to knowledge of free justication Because being ignorant of the righteousnesse of God they went about to establish or to make as it were to stand upon its feet their owne righteousnesse and so did not submit themselves to the righteousnesse of God And thus they perished because they knew not that Christ was the fulfilling and end 2 Cor. 3. 7 8 11. 14. of the Law for righteousnesse to every one that beleeveth Rom. 10. 2 3 4. And thus we see that such as are in this dead faith varnished and garnished and gilt over with this preposterous zeal of diligent keeping and carefull walking in all Gods commandements are ignorant of Christs righteousnesse the maine of their free-salvation are unbeleevers onely giving Christ and free justification a Judas his kisse whereby they goe about to stablish or set up as it were upon its feet their owne righteousnesse wish the Iewes and Pharisees and contemne and set light of free Grace are rebellious against God in not submitting themselves to the righteousnesse of God and miserably perish as I said in the deepe conceit of great holinesse and righteousnesse which doth so strongly bewitch the people with a faire glister and beautifull brightnesse of workes of righteousnesse that it cunningly creepes up into the Pulpits also and with her faire shew turneth the Ministers of Satan into the seeming Ministers of Christ 2 Cor. 11. 13 14 15. As Christ said to the Angel of the Church of Sardis Thou bearest a name that thou livest but thou art dead Rev. 3. 1. So that although both these sorts of the dead faith doe reject and set light of free justification and are both enemies to free grace the glory of Christ and to their own free salvation yet doth this second sort more subtilely deceive and more dangerously destroy And therefore the first sort of people in this dead faith are by the Lord of wisedome Jesus Christ likened to Hogs that having the pearle of the Gospel free justification cast before them to call them from their rooting in the earth and wallowing in the mire of sin although they contemptuously trample this onely saving pearle under the filthy feet of their carelesse and swinish affections Yet they commonly against their Ministers and them that wish them well do only give a hoggish grunt of contempt and away they goe to their rooting in their earth or to their wallowing in the mire and so are plainly discerned soon convinced and many of them easilier converted and saved But the second sort are likened to Dogs that greedily feeding upon the carrion of their good workes obedience and well-doings if any cast before these the precious pearles of Christs works and well-doings as sufficient perfectly to justifie them and freely and certainly to save them they do not only trample under the feet of their Pharisaicall affections the same precious pearls but also fall like Dogs abarking at them that wish them well with calumniations railings and slanderings Yea through a secret inbred delight and blinde zeal of esteem of the hidden vain glory of their own righteousness good works obedience and well-doings contrary to the Prophet Esay and Pauls affection that counted all the righteousnesse works and wel-doings of their sanctification but as filthy stained rags and would not bee found in them before God but esteemed them as dung that they might bee found in the righteousnesse of Christ only before God Phil. 3. 8 9. Through this secret lurking vain-glory I say of their owne holinesse and well-doings they will not stick to flye in the face of the Minister and Messenger of Christ that beseecheth them to be reconciled unto God by being made the righteousnesse of God through Christ only 2 Cor. 5. 20 21. but will teare out if they can his very throat because they feel themselves hindred from feeding upon the filthy pleasing carrion of the vaine glory in their owne works of righteousnesse and weldoings And therefore did the Apostle say to the true Christians Beware of Dogs Phil. 3. 2 3. because in stead of life and salvation which they seeme so strongly to aspire unto by works and keeping the Law they rush the more violently themselves and swiftly carry away others with them into beautifull abomination sinne death hell and everlasting damnation So greedily with Aesops dog as Doctor Luther saith snatching at the outward glittering shadow of righteousness of works that they lose the substance of Christ and his righteousnesse that is in their mouth Therefore happy is the man that in these last so dangerous dayes can overcome and escape this Dead Faith by getting on the white robe that he may be clothed and that his filthy nakednesse doe not appear and doth annoint his eyes with eye-salve that hee may see and so become zealous not with the foresaid blind legall zeale of his owne glory but with the true Evangelicall zeale of Christs glory and so amend by comming out of this Dead Faith into the true lively justifying faith For to him that overcommeth this Dead Faith saith Christ will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne He that hath an eare let him heare what the Spirit saith unto the Churches Revel 3 18. to 22. And for this cause have I penned this short and abrupt Treatise discovering this most dangerous Dead Faith in shewing how farre it will goe in the likenesse and appearance of true Christianity and true saving faith and yet how farre it comes short of the same because they doe not beleeve with the heart unto true righteousnesse and confesse the same with a thankfull and joyfull mouth unto salvation Rom. 10. 10. and so doe shew by their bragging Pharisaicall life that they perish with the Famine in their Hearts whilst the flesh of qauiles is in their mouths Psalm 78. 30 31. And hereunto I have adjoyned the shortest course that the Word of GOD and the established Doctrine of our Church
prescribeth how wee Ministers may our selves come out of this most dangerous DEAD FAITH and call others out of the same into the true lively and justifying Faith Try all things and keepe that which is good 1 Thessalon 5. 21. And accept Christianly in good part the good will of him that is glad Christian READER if hee may speake or write a word that may edifie thee in thy most holy Faith Iud. 20. Vse it in the feare of GOD. And thus I leave thee to the Word of his Grace which is able to build further Thine in all Christian affection JOHN EATON THE DISCOVERY Of the Most Dangerous Dead Faith AMongst divers and sundry causes of peoples being offended at and of cavilling against the expresse Word of God and the Protestants description of the Wedding garment of Christs perfect righteousnesse by which the justified person is made so truely and so perfectly holy and righteous from all spot of sinne in the sight of God that God doth and by his actuall power can see no sin in his justified children freely by faith onely without workes Revel 3. 18. The chiefest cause of all their cavills containing in a manner all the rest is the Dead faith it being not able to understand the mysteries of Christ as Saint Paul testifieth to the carnall Corinthians saying the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. For the removall of which Dead Faith four main things are here especially to be considered First we must mark how far the Dead Faith will goe in the profession of the Gospel and how like it is to the true lively justifying and saving faith being as like the true faith both in it selfe and in resembling all the actions of the true faith as the Image in the Looking-glasse is like and doth imitate the party that looketh into the same because the Dead Faith consisteth of these three parts First such as are in this Dead Faith may have great knowledge of the whole word and will of God and may joyne therewith the reading of all the Doctors and Expositors in the Church and also may be zealous Preachers of the same as Saint Paul declares Rom. 2. 17. saying Behold thou art called a Iew that is one of Gods chosen above all the Nations of the earth and restest in the Law that is in the Word and Doctrine delivered from heaven and gloriest in God And knowest his will and approvest the thing that are excellent being instructed in the Law or Word verse 18. And art confident that thou art a guid of the blind a light of them that are in darknesse verse 19. An instructer of the foolish a teacher of the ignorant having the whole forme of knowledge and of the truth of the Law c. Againe the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come let us smite Ieremiah with the tongue Jer. 18. 18. For wee have the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. and such like Scriptures shewing great knowledge in this Dead Faith Secondly such may have a kinde of strong faith in all Gods graces through Christ and thinke that they beleeve them as well and as truely as any other as these and such like Scriptures teach Thou sayest I am rich and encreased with goods and have need of nothing but thou knowest not that thou art wretched and miserable and poore and blinde and naked Revel 3. 17. Againe When many beleeved Philip which preached the things that concerned the Kingdome of God and the Name of Iesus then Simon Magus himselfe also beleeved and was baptized and continued with Philip and wondered when he saw the signes and great wonders which were done Acts 8. 12 13. Againe the Apostle saith I would not have you ignorant Brethren that all our fathers were baptized unto Moses in the cloud and in the sea and did all eat the same spirituall meat and did all drinke the same spirituall drinke for they dranke of that spirituall Rocke that followed them and that Rocke was Christ But with many of them God was not well pleased for they were destroyed in the Wildernesse and perished 1 Cor. 10. 2. to 11. Thus we see that many bad guests doe sit downe at the feast of the Gospel seeming in their own opinion to abound in faith and knowledge to whom nothing is wanting but only the not-having on the wedding garment Mat. 22. 12. Thus much of their seeming strong faith Thirdly and lastly such as are in this Dead Faith may have a kinde of great humiliation and earnest repentance As Ahab though hee was a King rent his cloaths in great repentance and put on sackcloth upon his flesh and fasted and lay in sackcloth and walked so mournfully that the Lord the searcher of hearts said Seest thou how Ahab humbleth himself before me mark before me the Lord and not before the world onely and yet was Ahab one in this Dead Faith And againe as David in the true faith repenting said I have greatly sinned in that I have done and have done very foolishly So did Saul in the Dead faith say I have sinned and have done foolishly and have erred exceedingly Thou art more righteous than I for thou hast rendred me good and I have rendred thee evill and hee lift up his voice and wept 1 Sam 24. 16 17. 26. 21. Neither onely may such have this great humiliation and earnest repentance but also they may have a great zeale of Gods glory and an earnest endevour of holy and righteous walking in all Gods Commandements as it is plainly declared Esa 58. 2 3. saying Yet they seeke me daily and delight to know my wayes as a Nation that did righteousnesse and forsook not the ordinances of their God They aske of me the ordinances of justice They take delight to draw near unto God by prayer and fasting and punishing and afflicting of themselves And this they may doe not onely not dissemblingly and for vain glory and praise of men as many grosse Hypocrites and Pharisees did mentioned Matth. 6. but as other Pharisees did of a good intent so zealously ayming at Gods glory in resisting their corruptions and sins and so fervently following righteousnesse according to the Law of God Rom. 9. 31. to the intent to be a holy people unto God by their workes and well-doings that concerning prayer and fasting and all good works and righteousness of the Law they may be unblameable as Paul testifieth of himself and many other Jewes before their conversion to the Gospel saying I beare them record that they have the zeale of God Rom. 10. 2. Instantly serving God day and night Act. 26. 7. So eagerly following the Law of righteousnesse as it were by the works
dead who was delivered to death for our sinnes to no other end than to abolish them from before his father Heb. 9. 26. whereby the blood of Iesus Christ the sonne of God doth make us clean from all sinne 1 Iohn 1. 7. And is risen againe for our full and perfect justification This is the true lively and justifying faith This faith makes us not bastardly children but the true kind proper and naturall children not of Abram but of Abraham This is the faith by which we are truly blessed and as truly saved as Abraham himself as Paul testifieth Gal. 3. 8. 9. saying The Scriptures that is the spirit of God speaking in the Scriptures foreseeing that God would justifie the Heathen through faith preached the joyfull newes unto Abraham saying In thee shall all the Gentiles be blessed So that they which be of this faith are blessed with faithfull Abraham And what can we desire more than to be blessed Now because this free justification or the having on this wedding garment cannot be beleeved and enjoyed by this justifying faith but by looking into the gaping wounds of Christ bleeding out his blood and life to effect this free justification upon the beleever Therefore onely this justifying faith smites the heart of the beleever with the true love of Christ and of God in Christ which reflecteth back from God generally upon all men as they bear the image of God yet resteth principally upon the Church and houshold of faith and maketh the true beleevers to abound in every good work doing good unto all men but especially unto the houshold of faith Gal. 6. 10. and that not of constraint corruptly and hypocritically but cheerfully sincerely and ioyfully because both Christ and the Kingdome of God and the Kingdome of heaven by this true lively iustifying faith is within us Luke 17. 21. Into which Kingdome of heaven no unclean thing can enter Rev. 21. 27. Because this Kingdome of heaven is righteousnesse and peace and ioy in the holy Ghost Rom. 14. 17. And the more this faith of free Justification and of having on this wedding garment encreaseth the more this peace and joy in the holy Ghost encreaseth For the which it is called the garment of ioy and gladnesse Esa 61. 3. And the more this peace and joy encreaseth the more the foresaid love encreaseth and enflameth the heart to walk freely cheerfully and zealously in all Gods will and commandements declaratively to manward and to doe our vocatious and all good workes freely of meere love without hope of reward or fear of punishment which is true sanctification which causeth us to live here among men as Christ himselfe lived that is not onely doing all things but also cheerfully suffering all things to edifie one another in our most holy faith that onely saves us Iude 20. And to the glory of God our reconciled and well pleased father in Christ as St. Iohn 1. Epist chap. 2. vers 6. testifieth saying He that saith he abideth in Christ ought even so to walke as hee hath walked Thus much of the true saving faith Thirdly of this justifying faith that worketh by love there followes inseparably a true right Evangelicall zeale of Gods glory whereby we feeling how by our originall corruption and by breaking the tenth commandement and thereby the first commandement and all the rest in our best good works whereby that saying of Saint Iames is true in our best good works That whosoever shall keep the whole Law and yet offend in one point he is guilty of all we finde both our selves and all our works and best actions to be so shut up under sin Gal. 3. 22. that being truly humbled with a vile esteem of our selves and all our best good works we do grant not with lip and tongue only as many bastard Protestants do but do feele in our hearts in deed and truth that all our righteousnesse even of sanctification is as foule stained filthy rags Esay 64. 6. Whereupon our hearts are so inflamed with such an high prizing and onely esteeming of the wedding garment of Christs obedience and righteousnesse perfectly iustifying us and all our works That not onely every true Minister of the Gospel but also every true Christian ceaseth all contention about works and is carried with a zealous affection to know nothing among Gods people save Iesus Christ and him crucified to iustifie them 1. Cor. 2. 2. by which they are made such true burning coals of Gods Altar so enflamed with this holy fire of Christs love from heaven that they cannot chuse but enflame and kindle all others that come neare them caring for nothing but to be found our selves and to cause others to be found in Christ that is not having our owne righteousnesse in esteeme which at the best is but mans glory before men only Rom. 4. 2. but in the most precious robes of Christs righteousnesse making both us and all our workes perfectly holy and righteous from all spot of sin in Gods sight freely by faith onely without workes and so do truely know Christ and grace and faith and works rightly as these and such like Scriptures teach Yea doubtlesse I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have suffered the losse of all things and do count them but dung that I may win or gain Christ and bee found in him not having mine owne righteousnesse which is of the law but that which is through the faith of Christ even the righteousnesse which is of God through faith Phil. 3. 8 9. neither doe I passe of crosses and afflictions at all nor doe I count my life deare unto my selfe so that I may fulfill my course with ioy and the ministery which I have received of the Lord Iesus to testifie the Gospel that is the ioyfull newes of the grace of God Act. 20. 24. That I might be the Minister of Iesus Christ toward the Gentiles ministring as the worship of God the Gospell that is the ioyfull newes of God That the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost So that from Ierusalem and round about unto Illiricum I have by Christ working in me caused to abound the Gospel that is the ioyfull newes of Christ Rom. 15. 16 19. Yea so I forced my self to preach this ioyfull newes not where Christ was named lest I should build upon another mans foundation But as it is written to whom hee was not spoken of they shall see and they that have not heard they shall understand vers 20 21. All which againe is as briefly as notably expressed by the established Doctrine of our Church out of Saint Basil saying thus This is a perfect and whole reioycing in God when a man advanceth not himselfe for his owne righteousnesse but acknowledgeth himselfe to lack true iustice and righteousnesse and to be iustified by onely faith in Christ And the Apostle Saint Paul saith he
doth glory in what in the contempt of his own righteousnesse and that he looketh for the righteousnesse of God by faith Sermon of salvation second part Which established doctrine of our Church is lamentably lost of too many Professors among us now a dayes In stead whereof must needs come in the contrary doctrine and religion of reioycing in and greatly esteeming our owne righteousnesse but of small ioy and little regarding of Christs righteousnesse perfectly iustifying us Thus much of the right zeale of God 4. The fourth and last point and main thing to be considered concerning this dead faith is What is the speediest course and most effectuall meanes by which wee may come out of this dead faith into the true lively and iustifying faith and by which we may call others out of the same which speediest course or most effectuall meanes consisteth but in two maine things throughly marked and deeply considered 1. The first is to look so truely into the pure and infinite righteous nature of God that we cleerly see in the two looking-glasses both of the Law and of the Gospel the horrible filthinesse of sinne to be such that God cannot but curse and throw out of his favour and liking the creature that hath any sinne in his sight as these and such like Scriptures teach Deut. 27. 26. Cursed is every man that continueth not in all things that are written in the booke of the Law to do them Mark Cursed that is cast out of my love and favour for ever Go ye cursed into everlasting fire Matth. 25. 41. is every one that continueth not in all things that is that hath the least sinne in his sight For if we have the least sinne in Gods sight wee doe not continue in all things and so must needs be accursed of God or else his righteous nature must needs be changeable in his definitive sentence against sinne which cannot bee Fearfull examples hereof are First the Angels who although they were most glorious creatures for pure holinesse and righteousnes yet as soone as they conceived but one sinne but in thought onely God spared them not saith Peter that sinned but cast them down into Hell and delivered them into chaines of darknesse to be reserved unto condemnation 2 Pet. 2. 4. Another fearfull example is that of Adam who by one sinne onely brought upon him by subtilty did cast himself into death and destruction and all his posterity even infinite millions of men and women into infinite millions of sins and miseries as Paul expresseth Rom. 5. 12. saying As by one man sin entred into the world and by sin death so death goeth over all men in that all have sinned whereby through the offense of one many bee dead vers 15. Because the iudgement came by that one offense upon all men to condemnation verse 16. Now the reason why God cannot but curse and cast away out of his love and favour the creature that hath any sinne in Gods sight is because the horrible filthinesse of sinne is such to Gods infinite pure and righteous nature that God cannot but detest hate abhorre and count abominable the creature in whom he seeth any sinne or that hath the least sin in his sight as these and such like Scriptures teach Behold the heavens are unclean in Gods sight how much more is man filthy and abominable who drinketh iniquity like water Iob 15. 15 16. Thus we see that sinne doth make the creature spiritually foule filthy loathsome and abominable in Gods sight though no curse or punishment should follow upon the same as Christ himself also testifieth Mark 7. 20. to 23. saying That which commeth out of the man that defileth the man For out of the heart of man come evill thoughts adulteries fornications murders thefts covetousnesse wickednesse deceit lasciviousnesse an evill eye blasphemies pride foolishnesse All these evill things come from within and these defile a man Therefore did the Prophet Habakkuk say God is of pure eyes and cannot see sinne and cannot behold iniquity but he must needs destroy either the sinne or the sinner from before him But for this purpose was the sonne of God made manifest that in the faithfull hee might destroy sinne the worke of the Devill 1 John 3. 6. Because he was made manifest to take away our sinnes For in him is no sin vers 5. But unto the unbeleeving Jewes the Prophet saith Behold the Lords hand is not shortned that it cannot save neither is his eare heavie that it cannot heare but your iniquities have separated between you and your God and your sinnes have hindred good things from you Esay 29. 1. Jer. 5. 25. And for the deeper sight of this evill of sinne hear three things which the Law teacheth concerning sinne and deeply to be considered and daily and diligently to be pressed upon secure consciences As first The horrible encrease of the evill of sinne because the least sinne by the Law forbidding it Exod. 19 20. chapters in fearfull thundring and lightning and terrible earthquake flaming fire reaching up to the midst of heaven Hereby the least sin I say is made out of measure sinfull Because the least sin is encreased to disobedience and disobedience is rebellion that is spirituall high treason against the highest Majesty as Samuel testifies of the disobedience of King Saul 1 Sam. 15. 23. And as the Prophet Daniel confesseth of his sinnes and the sinnes of his people saying We have sinned and done wickedly yea we have rebelled even by departing from thy precepts and thus saith hee againe have wee rebelled against God Dan. 9. 5 9. But rebellion saith Samuel is as the sinne of witchcraft and transgression is stubbornnesse and stubbornnesse is wickednesse and idolatry Thus did the Law enter upon sinne making the offense thereof to abound Rom. 5. 20. And thus the least sinne by the Commandement forbidding it in such terrible thundring and lightning becomes out of measure or exceeding sinfull Rom. 7. 13. And this is the first thing that the Law teacheth concerning sin 2. The second thing which the Law teacheth is the multitude of our sinnes that the most honest and most religious among us are guilty of against every one of the ten Commandements especially by the spirituall breach of the Law as Christ expoundeth the same in the fifth sixth and seventh chapters of Matthew which made Paul to see that his whole nature was nothing else but a meer contrariety to the spirituall meaning of the Law saying The Law is spirituall but I am carnall sold under sin Rom. 7. 14. And which made David to cry out saying My sinnes have taken such hold upon me that I am not able to look up yea they are mee in number than the haires of my head Therefore my heart hath failed me Psal 40. 12. 3. The third thing that the Law teacheth concerning sinne is the fivefold punishment belonging to the least sinne which God executeth daily and hourly upon one
sepulchre with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitternesse their feet are swift by anger and malice to shed blood destruction and misery are in their wayes and the way of peace they have not knowne there is no feare of God before their eyes And whereas the naturall man in the dead faith will by his civill honest and supposed sanctified life put all this away from himselfe to such as are profane and grosly wicked saying that this is spoken of them that are meerly and wholly in the estate of nature and that so peradventure he might have been such a one but now thanks be unto God he is not such a one yet the true sanctified children of God that are truly enlightned to see the spirituall meaning of the Law doe grant and truly feele that by their daily and continuall spirituall breaches of the Law they are truly such indeed as Paul here describeth so shut up under sin both they and all their best sanctified good works Gal. 3. 22. that there is not one that doth good no not one Whereby they feele that every mouth even of the most sanctified is stopped and all the world is found subject to the judgement of God A cleare example of the truth hereof is Paul himselfe who although he was one of the most sanctified amongst men yet he cried out saying The Law is spirituall but I am carnall sold under sinne for to will is present with me but I finde no meanes how to performe that which is good Rom. 7. 18. And thus feeling in himselfe with the Prophet Esay that all his righteousnesse of sanctification was as foule menstrous filthy rags Esay 64. 6. because in all his good works he brake the tenth Commandement and so as much as lay in him did destroy himselfe in all his good works Hosea 13. 9. Even death it selfe being in the pot of his most sanctified good works and best actions therefore hee cried out O miserable man that I am who shall deliver me from the body of this death Rom. 7. 24. This is to bee slaine by the Law this is to understand the Law rightly especially the tenth Commandement And this is the first means to come out of this dead faith and to call others out of the same being throughly marked and deeply considered 2 The second meanes to come out of this dead faith and to call others out of the same is truly to understand and open unto others the excellency of free justification That as the spirit hath convinced us and all our best works of sinne by the looking-glasse of the Law so the spirit may also convince us of free given righteousnesse Joh. 16. 8 9 10. namely that wee and all our works are of unjust made just that is perfestly holy and righteous from all spot of sin in the sight of God freely by faith only without works And mark how I say not simply free justification but the excellency of free Justification must be diligently looked into and deeply considered in foure principall respects 1 First in the most excellent and glorious causes of it being the glorious work of the whole Godhead wherein God the Father in giving his sonne and God the sonne in pouring forth his blood and life and God the holy Ghost in applying it to us and in cloathing though mystically yet truly our souls and bodies with this wedding garment and in creating the new eyes of faith to see these spirituall riches doe all work severally and wonderfully to effect the same upon us and that also freely onely by free grace that is God respectign no goodnesse or worthinesse in us to deserve the same but rather that we feele our wretched misery nor respecting no evils or unworthinesse in us to hinder the free taking of his rich grace That it might be to the praise of the glory of his free grace wherewith hee hath made us freely accepted in his beloved one Eph. 1. 6. And for this cause doth God bestow this benefit upon us that is upon the young children of Christian parents usually and ordinarily in our baptisme even when wee were little Infants God pitying our misery when we could not pitty our selves and washed us from the spirituall blood of our originall sinne Ezek. 16. 6 9. with the washing of the new birth and renewing of the holy Ghost that we being iustified by his grace should be made heires of eternall life Tit. 3. 5 6 7. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made us pure and clean by the washing of water through the word That hee might even when wee were little senselesse Infants and thereby as good as double dead to all sense and feeling in trespasses and sinnes and by nature the children of wrath make us to himselfe a glorious Church not having now at this present time as the Greeke and Latine participles signifie one spot or wrinkle of sinne or any such thing but are holy and without blame Ephes 5. 26 27. Because wee are made thus perfectly pure and clean before God not onely from that one offense of our originall sinne but also from all the many actuall sinnes of our whole life even in our baptisme even when we are Infants that is utterly helplesse in our selves that all this blessednesse may be the more freely upon us And that as Saint Paul saith Although the iudgment was by one offense unto condemnation yet the gift is not so but the free gift is of many offenses to iustification Rom. 5. 16. So that if by one mans offense death reigned by one much more they that receive that abundance of grace and of the gift of righteousnesse shall reigne in life by one that is Iesus Christ vers 17. And thus wee see that as there is no difference of young or old but all have sinned and are deprived and come short of the glory of God so all that receive this free gift of righteousnesse are justified freely by Gods grace through the redemption that is in Jesus Christ Rom. 3. 23 24. And thus much of the excellent causes of free justification briefly touched 2. Secondly wee must consider deeply the excellent nature it self of free iustification in that it is the head and chiefest benefit of the Gospel whereby by the power of Gods imputation we are so clothed with the wedding garment of Christs perfect righteousnesse that of uniust we are made iust before God that is so perfectly holy and righteous from all spot of sinne in the sight of God freely by faith alone without works That as St. Paul speaketh wee are made the righteousnesse of God in him that is in this faith in him The excellency of which benefit was so rightly marked and so diligently considered by Chrysostome that he thereupon breaketh out into these words of ioy and admiration of the same saying Qualis sermo what a saying is this what heart or understanding can
sufficiently commend it or set it forth For saith he the righteous one he made a sinner that hee might make the sinners righteous nay he speaketh not so sleightly neither but that which is farre more For he said not hee made him a sinner but sinne that we might be made he saith not righteous but righteousnesse yea and the righteousnesse of God For this is of God because it is not of workes For the former righteousnesse of good esteem in the Church was the righteousnesse of the Law and of works but this is the righteousnesse of God Because it is necessary that no spot bee found in it and from hence all sinne vanisheth away Thus hee teacheth the magnificence both of the gift and giver 3. Thirdly to look the better into the nature of this benefit we must consider deeply the excelent parts of this wonderfull benefit which are these two chiefly 1. First that this wedding garment of Christs perfect righteousnesse doth though mystically that is above our reason sight sense and feeling that we may live by faith in the truth and power of God speaking and not by sight sense and feeling Rom. 4. 18 to 25. yet freely take away and truly abolish not out of our flesh 1 Iohn 1. 8. but utterly abolish from before God and out of Gods sight all our sinnes as these and such like Scriptures teach Iohn 1. 29. Behold the lambe of God that taketh away the sins of the world For I not you but even I being Sol iustitiae the shining sunne of righteousnesse Mal. 4. 2. will do away your iniquities like darknesse and abolish your sinnes like a mist Reioyce ye heavens for the Lord hath done it Shout ye lower parts of the earth break forth into praises O mountaines For thus hath the Lord redeemed Iacob and thus will he be glorified in Israel Esa 43. 25. and 44. 22 23. For by himself hath Christ purified and made us cleane from our sins and is set at the right hand of the highest Maiesty Heb. 1. 3 Because if the blood of bulls and of goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himsellfe without spot to God purge purifie or make clean our consciences from dead workes to serve the living God Heb. 9. 13 14. Therefore did hee now once in the end of the world appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to abolish to doe away or to put away sinne by the sacrifice of himselfe Heb. 9. 26. For Iesus Christ is that faithfull witnesse and that first begotten of the dead and that Prince of the Kings of the earth who hath loved us and hath washed us from our sins in his owne blood Rev. 1. 5. whereby the blood of Iesus Christ the sonne of God doth make us cleane from all sinne 1 Ioh. 1. 7. Now the sonne having thus abolished our sinnes from before God or out of Gods sight Col. 1. 22. Hereupon doth the father pardon remit and forgive all the punishment and evill that is due to those sinnes which his sonne hath freely done away and truely abolished out of his fathers sight according to that testimony of David Blessed is the man whose iniquities are forgiven and whose sinnes are covered Psal 32. 1. Hereupon is all the anger of the father and all his displeasure discontentment death and all other evils ceased upon the justified person before God the father And thus much briefly of the excellency of the first part of free justification 2. The excellency of the second part of free justification is That this wedding garment of Christs perfect righteousnesse doth not only make us present us righteous in the sight of God but it also maketh us perfectly and completely and sufficiently holy and righteous from all spot of sin in the sight of God freely by faith onely without workes or without our perfect working Yea so sufficiently and completely and perfectly holy and righteous that though mystically yet wheresoever we sit or walk we shine gloriously holy and righteous in the sight of God freely as these and such like Scriptures teach Rom. 5. 19. For as by one mans disobedience many were made sinners so by the obedience of one man shall many be made righteous whereby if by the offense of one death reigned by one much more they which receive the abundance of grace and that abundance of the gift of righteousnesse shall reigne in life through one even Iesus Christ Rom. 5. 17. Therefore did the Angel Gabriel prophesie to Daniel that after seventy weeks of yeares not onely sinne should be finished and transgression made an end of and reconciliation made for iniquity but also everlasting righteousnesse be brought in upon the faithfull Dan. 9. 24. Thus is this righteousnesse called not only an abundance of righteousnesse and an everlasting righteousnesse but also hence it is said to make us complete before God even complete in him which is the head of all principalities and powers Col. 2. 10. Hence it is said to make us perfect as with one sacrifice he hath made perfect for ever all them that are sanctified Heb. 10. 14. Hence it is said to make us and present us to God a glorious Church as he hath made us pure or clean by the washing of water through the word to make us to himselfe a glorious Church not having now at this present time as the Greek and Latine Participles signifie one spot or wrinckle of sinne or any such thing but to bee so holy that wee are unblameable or without blemish before God Eph. 27. Because in the body of his flesh through death he makes us or presents us so holy that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without all blame and without all fault in Gods sight if we continue rooted and grounded in this faith upon which place Chrysostome saith He hath not only freed us from sin but also he hath made us honourable and glorious in Gods sight Hence it is that this wedding garment of Christs perfect righteousnesse was signified by the vesture of the gold of Ophir that maketh the bride of Christ a Queen and all glorious within that is spiritually and mystically saying At thy right hand doth stand the Queene in a vesture of the gold of Ophir and shee is all glorious within Psalm 45. 9. Hence is the Church and every true beleever made that great wonder in heaven that is under the time and state of the Gospel called every where in the New Testament the Kingdome of heaven Matth. 11. 11 12. and chapter 13. But what is this wonder A woman that is in generall the whole Church but in particular every true beleeving soule which is as truely by faith married to Christ as any woman can be married to her husband Ephes 5. 30. But what of this woman Amicta sole cloathed with the sunne that shineth in
in the Scripture foreseeing that God would justifie the heathen through faith preached before this joyfull newes of the Gospel unto Abraham saying in thee shall all the Gentiles bee blessed So that they that bee of this faith of free justification are blessed with faithfull Abraham Gal. 3. 8 9. And can our hearts wish or desire any more This is the royalty of having on the wedding garment of Christs perfect righteousnesse freely given us to cleanse us from our secret sinnes and breaches of the tenth commandement unknown unto our selves Psal 19. 12. And to make us and all our works both naturall civill and religious pure clean perfectly holy and righteous from all spot of sinne in the sight of God freely without workes or our perfect working of them as Saint Paul testifieth saying to the pure all things that is our naturall works and our civill works and our religious workes and all things are pure Tit. 1. 15. Thus onely by free justification hath Christ delivered us from this present evill world according to the will of God even our father Gal. 1. 4. Thus hath God made us meet to bee partakers of the inheritance of the Saints in light Because he hath thus delivered us from the power or kingdome of darknesse and hath translated us into the Kingdome of his deare sonne Col. 1. 12 13. Thus our righteousnesse exceeding the righteousnesse of the Scribes and Pharisees we are entred into the kingdom of heaven Matth. 5. 20. which kingdome of heaven is within us Luk. 17. 21. For the kingdome of heaven is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. And thus if any man either Preacher or private Christian have some true touch first of the horrible filthinesse of the least sin in Gods sight and then of this glorious excellency of free justification thus perfectly healing us of it it will make us to say with Saint Paul Yea doubtlesse I count all things but losse for the excellency of the knowledg sake of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may make my gain of Christ and be found in him not having mine owne righteousnesse which is of the law but that which is through the faith of Christ even the righteousnesse which is of God through faith Phil. 3. 8 9. which one Scripture I have now divers times alledged because it so fully describeth the markes or rather the very nature and essence of the true saving faith That whosoever doth in any measure of truth feele the same with Paul in his heart let him certainely know that he hath escaped out of the most dangerous dead Faith and hath Pauls faith that is the true lively and justifying faith which onely most certainly saveth him and glorifieth him For whom God justifieth them also hee glorifieth Rom. 8. 30. And thus much be spoken of the two main points of religion which being thus thorowly looked into and deeply considered are the effectuall means to deliver us out of the dead faith and to translate us into the true lively justifying and saving faith Now out of these two points thus thorowly looked into and deeply considered will infallibly flow a third thing which as St. Iohn teacheth in all his three Epistles is Love which Paul also very resolutely testifieth saying For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which is effectuall operative or workfull by love For the true beleever having by this true faith a feeling of the true love of Christ toward him it onely and infallibly inflames his heart with the true love of Christ againe and of God in Christ and of his whole Church of every child of God in particular which true love constraineth the beleever 2 Cor. 5. 14. Not onely to doe his vocation diligently and so with David to serve his generation faithfully Act. 13. 36. as S. Paul likewise teacheth Gal. 5. 13. saying Brethren ye have been called unto liberty that is Now after that faith is come ye are no longer under the whipping Schoole-master Gal. 3. 25. Wherein though ye were heires yet being as little children ye differed nothing from servants Gal. 4. 1. Onely use not your liberty for an occasion to the flesh but by love serve one another but also it constraineth him to break off from and to mortifie all sinne and ungodly conversation and to walke freely cheerfully sincerely and zealously in all Gods will and commandements declaratively to manward which is true sanctification And thus it is most true which the established doctrine of our Church largely teacheth saying That this true faith of free justification is a thing of perfect vertue and wonderfull operation strength and power to bring forth all good motions and good works or else it is not the true lively justifying faith but the blind dead faith that leaves men in sin death and double damnation as these and such like Scriptures teach Titus 2. 11. to 15. For that grace of God namely of free justification bringeth salvation for nothing brings salvation upon men but onely the grace of free justification and therefore it is called the iustification of life Rom. 5. 18. hath appeared to all men and teacheth us dictamine charitatis by the instructing power and force of love to deny all ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world What is the moving or effecting cause hereof Because Christ gave himself for us to redeem us from all our iniquities and purge or purifie or make us clean to be a peculiar people to himself zealous of good works vers 14. Thus Paul pithily expresseth also to the Ephesians chap. 2. 10. saying For wee are Gods workmanship namely by free justification created in Christ Iesus that is made by free Justification new creatures to Godward 2 Cor. 5. 17. 21. that is formed anew in Christ Jesus Gal. 4. 19. unto good workes that is to Sanctification Repentance Mortification Sincerity and Vniversall declarative obedience to all Gods will and commandements declaratively to man-ward Which God hath fore-ordained that we should walk in them Hence it is that Saint Iohn also so vehemently testifieth 1 Iohn 3. 6 9. saying whosoever is borne of God that is whosoever is iustified sinneth not that is sinneth not wittingly and willingly with free stream running to sinne as before his free iustification For Gods seed that is some true sight of Gods pure and righteous nature infinitely hating the creature defiled with the least sinne in his sight and some feeling of the infinite love of Christ bleeding out his bloud and life to iustifie him this seed remaineth in him and hee cannot sinne that is hee cannot lead so dissolute a conversation in sinne as he did before Because he is born of God that is Because of a wilde crab-tree he by free iustification is made a perfect good tree to