words nor deeds to the causes to the nature or to the effects of the things which they seeme to see grant and hold Because though they be great Doctors yet they know not what they speake nor whereof they affirme and even as it were confidently swear to 1 Tim. 1. 7. especially in the spirituall benefits and mysteries of the Gospell And so are Saint Iames his double-minded men tossed to and fro like a wave of the sea and are unstable in all their wayes of Religion and these obtaine nothing of the Lord Iames 1. 6 7 8. And all their seeming strong faith is indeed before God nothing else but meere unbeliefe as Christ testifieth of such saying There are some of you namely that professe by beleeving that you are my Disciples but ye beleeve not For Iesus knew from the beginning who they were that beleeved not and who should betray him John 6. 64. And this dead faith being like a dead man that cannot stay up himselfe to stand upon his owne feet nor rest upon his owne strength they goe about to set him up and to underprop this dead man that is this dead faith with the rotten staffe of their workes And hereupon giving but a flourish of praise now and then to faith in generall they being utterly ignorant and void of true justifying and saving faith doe dwell in rest upon and stay up themselves and their dead faith principally by workes And hereupon doe in their hearts dignifie and in their words magnifie extoll and extort with legal arguments a preposterous sanctification repentance mortification grace and graces Popishly and falsly understood new life holy and righteous walking universall obedience to all Gods commandements sincerity humiliation uprightnesse fastings regeneration Popishly also and falsly understood and such like workes extorted as I said with legall arguments of I hope of rewards and speedings well if wee doe them and with feare of punishments and speeding ill if we have them not which how much the more they are thus preposterously exacted and legally extorted so much the more under termes and titles of the Gospell such Preachers teach but the light of nature the pride of workes and the vain-glory of man and so do withdraw people from Christ to hang upon their owne workes and doings by resting upon the Popish rotten pillar that God accepts the will for the deed and so doe drown Christs glory free Justification doe destroy faith waste and consume the Church of Christ teach a false bastard sanctification and are those dangerous seducers of soules that the faithfull are commanded as they will continue chast Virgins to Christ and not to bee beguiled with Eve by the subtlety of the Serpent and seduced from the simplicity of their faith that is in Christ to discerne and take notice of as they are described 2 Cor. 11. 13 14 15. where the Apostle forewarneth and thereby sufficiently fore-armeth all the children of wisdome by thus plainly describing them They professe themselves Apostles that is sent forth of God But they are saith Paul false Apostles and they are great workers but saith hee deceitfull workers How deceitfull transforming themselves saith he into the Apostles of Christ that is as if they were the true Ministers of Christ and taught the true Gospel of Christ and no marvell for Satan himselfe is transformed into an Angel of light and therefore it is no great thing if his Ministers transform themselves as though they were the Ministers of ' righteousnesse that is calling earnestly for all works of righteousnesse But their end shall be according to their workes and righteousnesse that is though they see me to bee the principall men that shall bee saved yet the same Apostle threatens to them certaine destruction Which he warneth of purpose that wee may not beleeve every spirit but rather try the spirits by this description whether they bee of God 1 Joh. 4. 1. Seeing these are the wolves whereof Saint Paul gave warning Acts 20 29. 30. that should arise up out of the allowed Ministry and should teach not seeming false things but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preposterous things or true things out of order setting the cart before the horse that is caring more to call for works and a good life than they care whether the people have assurance of the sound faith of their free and perfect Justification whereby although the people beare them record and applaud them that they have the zeal of God yet it is not according to the knowledge of free Justification Because by a carnall understanding of free Justification they being ignorant of the righteousnesse of God must needs goe about to stablish and set up the golden calf of their own and the peoples own righteousnesse of their supposed sanctification works and well doings and by thinking secretly in their heart with the Papist that free Justification is easily learned and is ready to open the gate to the people to live wickedly and loosely they seldome and slightly preach free Justification and thereby shew that they have not submitted themselves to the righteousnesse of God Rom. 10. 2 3. And so are the Ministers of Satan as the true Protestants say and are white Devils that preach a secret Idolatry under the likenesse of the true Ministers of the Gospel and for darkning and giving a Iudas his kisse to free justification which onely makes the true Church of Christ and by which onely Christ reignes in his Church as a free and glorious Redeemer and Saviour doe stand ipso facto accursed of God and excommunicated by Saint Paul though in all other gifts and as they say graces they bee like Angels from heaven as Saint Paul testifieth Gal. 1. 8 9. And because the greatest multitude of holy religious ones in a cold love to Christ and a hot love to themselvs in their owne doings and vaine glory care not to try the spirits whether they bee of God or no 1 Iohn 4. 1. therefore God sends them these zealous and holy working Preachers in the dead faith as strong delusions Ezek. 14. 9. that they should beleeve lyes and bee damned because they receive not the love of the truth of the wedding garment being the onely saving truth Gal. 3. 1. to 8. that they might bee saved 2 Thes 2. 10 11 12. and that onely makes us free John 8. 32. And being freed from the bondage and servile yoke of works that the children of God in the old Testament were under Gal. 3. 23 24 25. and chapter 4. 1 7. doth make us stand fast in the liberty wherewith Christ hath made us free and not to be entangled in the said yoke of bondage againe Gal. 5. 1. whereas contrariwise such zealous legall Professours are either seeming humble proud Pharisees confident in their owne well-doings Luk. 18. 11 12. or else ever wounded in their soules distracted into sects and troubled in their consciences about their life and doings And God in just judgment for the
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
Godward Therefore hee cannot choose but bring forth the good fruit to man-ward of Sanctification This is largely taught in the whole fifth and sixth chapters of the Epistle to the Romanes where it is shewed that free justification as the cause and sanctification as the effect doe alwayes follow unseparably one the other Hence it is that S. Iames 2. 14. doth so sharply taunt carnall professors of free justification saying What doth it profit my brethren for a man to say hee hath faith and hath not works Can that faith save him No But shew me thy faith by thy works And here mark how he saith not shew God thy faith by thy works nor shew thy selfe thy faith by thy works but shew me that am thy Christian Minister that have the charge of thy soule and have the keyes given me of the Kingdom of heaven to binde thee and loose thee Matth. 16. 19. shew him thy faith by thy works or thy Christian neighbours that dwell round about thee and deale with thee shew them thy faith namely that it is true and sound by thy works that is by thy sanctified words and deeds that flow from love and a godly conversation For know O thou vaine man that faith without such works is dead Seest thou not that by the example of Abraham and Rahab that faith was effectuall operative and powerfull by works and by their works was their faith made perfect that is declared to bee sound and true But as the body without the spirit is dead so faith also without sanctified words and deeds flowing from true love is dead verse 26. This even Christ himselfe teacheth also Mat. 5. 16. saying Let your light namely of free Justification so shine before men how shine by sanctification that they may see the beames of your good works and glorifie your father which is in heaven Thus a Christian as Saint Iames speaks is made perfect and entire lacking nothing why because he is pure as the Sunne to Godward by free Justification faire as the Moone to Manward by sanctification and terrible as an army with banners by zeale of Gods glory Cant. 6. 9. This is the established doctrine of our Church this is true Protestancy this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe with a right foot to the truth of the Gospel Gal. 2. 14. If any man can shew me a better way I will endeavour to run with him in it But if this be the old way that we bee commanded of God Ier. 6. 16. to ask after that old Abraham and all the ancient saved fathers walked in mentioned Heb. 11. And not only the old way but also the good way which only bringeth rest and peace unto our soules For being justified by faith wee have peace with God Rom. 5. 1. Then let us embrace one another in the truth of this way Let no man be so wilfull and obstinate to his owne damnation as to say with the stubborne lost Jewes Wee will not walk in it Ier. 6. 16. FINIS Abrahams Stepps of Faith The two maine saving points of Religion the deep consideration by Gods holy spirit and thorough marking whereof causeth our true conversion peace of conscience and assurance of free salvation by Iesus Christ Being the expresse word of God and the established Doctrine of our Church at the restoring of the pure Gospel of Christ into this land enjoyned to the Ministers of England by the godly authority and publick consent of Parliamēt to be taught to the people for suppression of Errours and Popery for the quieting of consciences in the matters of religion for the beating down of sin and all vitiousness of life out of the Land consisting of these two main points mentioned Iohn 17. 3. This is eternall life to know thee the only true God and Iesus Christ whom thou hast sent FIrst that the filthinesse of sinne is such to Gods infinite pure and righteous nature that God cannot but detest curse and abhor the creature that hath any sin in his sight as these and such like Scriptures teach Esay 59. 2. Deut. 27. 26. 2 Pet. 2. 4. Rom. 5. 12. Deut. 28. 15. to 20. Because sin being spirituall high Treason against the highest Majesty 1 Sam. 15. 23. and the Image of the Devill doth make the creature spiritually foule filthy loathsome and abominable in Gods sight though no curse and punishment should follow upon the same as these and such like Scriptures teach Iob 15. 15 16. Hab. 1. 13. Mark 7. 20. to 25. Yea and makes the best good works of the most sanctified children of God to be sin and all their righteousnesse of sanctification to be as soule filthy menstruous rags as these and such like Scriptures teach Rom. 7. 18. Esay 64. 6. Rom. 4. 5. Gal. 3. 22. And we must look so deepely into the truth of this first point that wee bee throughly affected with the same as the Prophet Esay was chap. 6. 5. the neglect whereof is the main cause that the huge multitude yea of many zealous workers doe perish in the dead Faith Because they know not God that is his righteousnesse that is his holy and righteous nature where in we were most blinded by the fall of Adam Esay 46. 12. 13. this is the first point The second point is that by the power of Gods imputation we are so clothed with the wedding-garment of Christs perfect righteousnesse that all our sinnes being done away and abolished out of Gods sight we and all our works are freely made of unjust just before God that is perfectly holy and righteous from all spot of sin in the sight of God freely by faith only without works as these and such like Scriptures doe teach Dan. 9. 24. Esay 45. 24 25. Esay 53. 11. Rom. 5. 16 17 18. 2 Cor. 5. 21. Rom. 5. 19. Rom. 3. 23 24 28. Tit. 1. 15. Hereby we may see that the parts of free Justification are two First that by the blood and wedding-garment of Christs perfect righteousnesse all our sins are done away abolished not out of us 1 Iohn 1. 8. that we may live by faith Gal. 2. 20. but from before God or out of Gods sight 1 Col. 2. 22. and we and all our works are made pure and cleane from all sin freely in the sight of God as these and such like Scriptures teach Esay 44. 22. Iohn 1. 29. Esay 43. 25. 1 Iohn 1. 7. Revel 1. 5 6. Heb. 9. 26. Act. 10. 15. Act. 15. 8 9. Heb. 1. 3. and 9. 13 14. Col. 1. 22. And this was the Prophet Esay's remedy against the filthinesse of his sin in Gods sight chap. 6. 6 7. Secondly that the same wedding-garmēt of Christs perfect righteousnesse doth also make us and all our works of unjust just before God that is perfectly holy and righteous from all spot of sin in the sight of God freely without our perfect workings as these and such like Scriptures teach Esay 61. 10. Rom. 3. 21 22. Eph. 5.
originall corruption dwelling in us like Sarahs unfruitfull wombe neither will wee doubt of this iustifying promise by unbelief but be strengthened in faith that our bodies and soules are made perfectly holy and righteous from all spot of sin in the sight of God freely And thus we get with Abraham the victory in our faith of free iustification Fourthly follows the triumph of faith of free iustification that wee give glory to God being fully assured that he which hath spoken it that by his Sons bloud he hath made us pure and clean yea perfectly holy and righteous from all spot of sin in his own sight freely Heb. 10. 14. Col. 1. 22. must needs be true of his word and also able to doe it because hee is almighty and hath power sufficient to doe all things to reason sense and feeling impossible Matth. 19. 26. Luk. 1. 37. and so gives glory to God which is the Religion of Religions the worship of worships the service of services the sacrifice of sacrifices the wisdome of wisdomes the righteousnesse of righteousnesses without which all other service and worship are sinne and abomination in the sight of God Luk. 16. 15. Heb. 10. 38 39. Thus we walking by free justification in the steps of our father Abraham there follow thereof these two great and excellent effects First perfect reconciliation and peace with God for being justified by faith we have peace with God Rom. 5. 1 And all evils and punishments for sin being done away that we may serve God without fear Luk. 1. 74. we are truly blessed for as many as are of faith of free iustification are blessed with faithful Abraham Gal. 38. 9. and together with faithfull Abraham are made sufficiently rich with all temporall riches Gen. 13. 2 5 6. and also spirituall and eternall riches which Abraham chiefly rejoyced in Ioh. 8. 56. 2. Cor. 8. 9. Heb. 11. 9 10. yea heirs of the whole world onely by this righteousnesse of faith for saith Paul the promise that Abraham should be the heire of the world was not given unto Abraham or to his seed through the Law but through the righteousnesse of faith Rom. 4. 13. 1 Cor. 3. 22 23. For if they that are of the Law be heires faith is made void and the promise is made of none effect vers 14. Therefore it is of faith that it may come by grace and the promise might be sure to all the seed not to that only which is of the Law that is to the Jewes onely but also to that which is of the faith of Abraham that is to the Gentiles also who is the father of us all vers 16. The second effect is that this faith of free justification and this walking in the steps of our father Abraham causeth us infallibly to walke in the steps of the works of our father Abraham whereby like Abraham without the Law of the ten Commandements we walk holily soberly and righteously in all Gods Commandements declaratively to manward being zealous of good workes Tit. 2. 11 12 13. c. By all this it is clear that the practice and preachings and bookes of such Ministers are exceeding bad and dangerous as by a preposterous zeale of works and well-doings speake little or nothing of faith of free justification thinking by the dead faith it is an easie matter to walk in the steps of the faith of Abraham but that all the hardnesse lyeth in workings and well-doings and therfore do call for a good life and the doing of all holy duties zealously but preposterously before people be sure by comfort and joy of free iustification that they walke in the steps of the faith our father Abraham such Ministers I say in stead of making people the true children of Abraham of the free woman Sarah do make them bastard children of the bond-woman Hagar that must be cast out of the inheritance Gal. 4. 21. In stead of making them the children of the promise they make them children that will be under the Law and workes Gal. 4. 21. In stead of making them children of faith and of the blessing they make them the children of workes and of the curse Gal. 3. 10. In stead of working peace with God in their consciences they worke unquietnesse fears and troubles of conscience about workes In stead of making the inheritance of righteousnesse and life to come by grace and the promise to be sure to all the seed they make it to come as it were by working and the promise to be unsure and doubtfull to all the seed In stead of making them heires of all blessings temporall and eternall with faithfull Abraham they make them as much as in them lyeth heires of all evils and punishments with the deceitfull workmen mentioned 2 Cor. 11. 13 14 15. In stead of making them to walke in the true good workes of Abraham they make them at the best but to walk in the seeming good works of the devouter sort of Scribes and Pharisees that is in a legall bastard sanctification which is of high esteem and beauty amongst men but is filthy abomination in the sight of God Luk. 18. 19. Rom. 10. 2 3. Luk. 18. 19. 11. 12. Act. 22. 3 4. 26. 5 7. 13. 50. The true Treasure of the Heart Matth. 6. 21. FOr where your treasure is there will your hearts be also so that if the wedding garment of Christs perfect righteousnesse making us perfectly holy and righteous from all spot of sin in the sight of God freely by faith onely without works and working be our treasure there will be our hearts and tongues also and then our hearts stand right to Christ and our tongues to make others chast virgins to Christ 2 Cor. 11. 2 3. and true children of Abraham and of that Jerusalem which is above the mother of us all and we shall never bee cast out as bastard children Gal. 1. 21 to 31. Col. 1. 28 29 21 22. chap. 2. 10. Heb. 10. 14. Rom. 5. 10 21. Col. 1. 12 13. Because wee bring forth a true godly life only for and by the joy and excellency of Free Iustification not carnally but rightly understood and embraced Tit. 2. 11 12 13 14. But if Sanctification repentance humiliation mortification universall obedience holy righteous walking in all Gods commandements sincerity and new life and such like works bee our treasure and diamond then there will be our hearts and tongues also to extoll dignifie and extort the same whereby producing by legall arguments but a false bastard sanctification Phil. 3. 6. our hearts stand adulterously to Christ and all such preaching and holinesse produced thereby is but idolatry and unbelief 2 Cor. 11. 13 14 15. and such Preachers by misunderstanding and darkning Free Iustification do ipso facto stand accursed by S. Paul and excommunicated though in all other gifts and graces they bee like Angels from heaven Gal. 1. 8 9. and ever in danger of sudden death Rev. 3. 13. Gal. 5. 12. Therefore beware of the dead Faith which being varnished and gilt over with a preposterous zeal and opinion of holinesse and righteousnesse before God by walking in all Gods commandements doth give Christ and Free Iustification a Iudas his kisse Rom. 10. 3. And yet such Preachers tremble not as they go up into the Pulpits although their preachings be both idolatrous and trayterous Here is life and death who hath an ear to regard it FINIS
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
ingratitude of such doth suffer blind zealous leaders of the blind zealous multitude often times every where to swarm and abound whereby both Preachers and innumerable people fall into the pit of destruction as Christ the truth it selfe testifieth and denounceth Matth. 15. 14. Let them alone they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch to wit of destruction And these are the traytours that under colour of greatest friendship with God and of lying in his very lap by working out their salvation in distrust in free grace and in trust in their workes and well-doings doe break our peace with God in this land doe betray whole Kingdomes and Countries into their enemies hand Because they truely know not free justification that only makes our peace with God as these and such like Scriptures teach Rom. 5. 1. Therefore being justified by faith we have peace with God c. this place being an exposition as it were of that saying Num. 23. 21. spoken then but prophetically inchoatively and typically at the lifting up of the brasen serpent saying God seeth no iniquity in Jacob and he seeth no transgression in Israel This is to bee justified by faith Then followes the peace and reconciliation that wee have therefrom Therefore the Lord his God is with him and the joyfull shout of a King is among them that comes onely by free justification which prophesie is now by Christ the substance signified by that brasen serpent fully wrought and completely exhibited and brought upon us in the new Testament saying And yee which were in times past strangers and enemies in your minde by evill works hath hee now reconciled How or by what means In the body of his flesh through death by making you so holy that you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all blame and without all fault in Gods sight if you continue rooted and grounded in this faith of free justification by Christs blood and death and be not moved away from this hope of the Gospel Col. 1. 21 22 23. But contrariwise Christ weeping over Ierusalem denounced that their enemies should lay their city and them even with the ground and not leave a stone upon another that should not bee cast downe why because they knew not the things that did belong to their peace that is they knew not their reconciliation by Christ they knew not his righteousnesse to justifie them which only makes peace with God but these things were hid from their eyes Luke 19. 41 42 44. Therefore did the Prophet say For Zions sake I will not hold my tongue and for Ierusalems sake I will not rest untill the righteousnesse thereof breake forth as the light for then the safety and salvation thereof will be as a burning Lamp And when the Gentiles or people see thy righteousnesse and the Kings thy glory thou shalt be a Crown of glory in the hand of the Lord and a Royall Diadem in the hand of thy God It shall no more be said unto thee forsaken neither shall it any more bee said unto thy Lands desolate But thou shalt bee called Hephziah that is my delight is in her for the Lord will delight in thee Esay 62. For thy people shall bee all righteous they shall possesse the Land for ever the graffe of my planting shall be the work of my hands that I may be glorified Esay 60. 21. Because as by one mans disobedience many were made sinners so by the obedience of one shall many to the end of the world be made righteous Rom. 5. 19. whereby if by one mans offence the displeasure anger of God and death reigned by one much more they which receive that abundance of grace and that abundance of the gift of that righteousnesse shall reigne in reconciliation well-pleasing of God peace and life through one that is Jesus Christ That as sinne had reigned unto displeasure wrath and death even so might grace reigne by righteousnesse unto reconciliation peace and eternall life by Iesus Christ our Lord Rom. 5. 17 21. But contrariwise they that are not justified by faith have no peace with God but by their dead faith are fourefold traytours namely traytours to Christ and his Gospel traytours to his Church children traitors to their King and countrey and traytours to their own bodies and soules seeming great friends to all these but betraying every one of these with a Iudas his kisse Because although they seem in this dead Faith and blind zeale of the Law and works to be lifted up in as high a faith and happinesse as any can be yet if they do not come out of this dead faith when they dye be it sooner or later they cast down themselves into greater damnation than if they had never professed Gods word and the Gospel of Christ at all as Christ testifieth Matth. 11. 23 24. saying and thou Capernaum that art exalted into Heaven namely in professing Gods word shalt be thrown down to hell for if the mighty works which have beene done in thee much more being professed to bee received and beleeved of thee had been done in Sodome it would have remained untill this day But I say unto you it shall be more tolerable or easie for the land of Sodome in the day of judgment than for thee And again Wo be unto you Scribes and Pharisees hypocrites for ye compasse sea and land that is take exceeding great pains and labour to make one Proselyte that is one zealous Professour as you say of the pure word of God and holy worship of God and when he is made you make him twofold more the child of Hell than your selves Matth. 23. 15. And thus much of the dead Faith gilt over with the legall zeal of works and confidence of practising repentance humiliation and all holy duties by a supposed universall obedience to all Gods commandements and yet all is but a false legall bastard sanctification 3. But now thirdly which most of all discovereth this dead Faith and blind zeale of the good workes of the Law to be meer superstitious hypocrisie whereof Christ giveth warning to his Disciples saying First of all beware of the leaven of the Pharisees which is hypocrisie Luk. 12. 1. If the old matter of the pure Gospel be uttered but after a new manner otherwise than these like blind mill-horses are accustomed to run round in or if their literall knowledge dead Faith and blind legall zeale be any way a little crossed or but touched although a faithfull Minister must needs teach novè but not nova that is after a new manner but not any new matter yet these humble ones just like Nicodemus Ioh. 3. in that new manner of speaking do rise up against Christ and count the old mysteries of Christ and of his Gospel to be nova novelties new doctrines as these said when Christ himself began first to preach the old revealed will of his Father What thing is this What
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
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
the firmament that is clothed with the glorious robes of Christs perfect righteousnesse making her wheresoever she sitteth or walketh to shine as glorious in Gods eyes as the sunne shineth glorious in our eyes when shee shineth in her brightest hue Thus hath Christ made his Church to himselfe a glorious Church Ephes 5. 27. And hath the moone under her feet that is the righteousnesse of the Law directing the feet of her walking and conversation here before men and shining by sanctification declaratively to man-ward Matth. 5. 16. as the moone shineth and giveth light that is man walking in the dark night of this world and yet hath this moone of sanctification on under her feet as of small esteeme in comparison of the glorious sunne of Christs perfect righteousnesse with which she is clothed Phil. 3. 8 9. And hath a Crowne of twelve stars upon her head that is hath the doctrine of the Gospel taught by the twelve Apostles and all faithfull Ministers likened to stars Rev. 1. 16 20. in highest esteem as her chiefest ornament or crowne And thus we see how Christ who knew no sin was made sinne for us that we might be made the righteousnesse of God by true faith in him 2 Cor. 5. 21. And thus much bee briefly spoken of the excellency of the two parts of free iustification 4. Fourthly and lastly for the right understanding and powerfull laying forth of the excellency of free Justification we must deeply consider and diligently lay forth the excellent effects and precious fruits of free Justification which are briefly all needfull blessings both temporall and eternall but chiefly and especially these sixe following 1. First that by this free Justification we are reconciled to God and so restored into his love and favour again that all anger and displeasure of God being ceased and abolished towards us God is well pleased and at peace with us as it was notably prophesied by the Prophet saying I will heale their backslidings and I will love them freely for mine anger is turned away from him Hosea 14. 4. But how came wee to bee thus healed why Christ was wounded for our transgressions Christ was broken or bruised for our iniquity The chastisement of our peace was laid upon him and with his stripes we are healed Esay 53. 5. Therefore saith the Apostle being justified by faith we have peace with God through our Lord Iesus Christ Rom. 5. 1. 2 The second excellent effect is that by the very hearing meditating and reading to search into the truth and learning of this benefit of free Justification the holy Ghost is freely and experimentally given unto us to dwell in us and to take up our souls and bodies to be his blessed temples to dwell in us as these and such like Scriptures teach Received ye the spirit by the works of the Law or by the hearing of faith that is of free Justification preached Gal. 3. 2. For whilst Peter was preaching of the death and resurrection of Christ justifying and freely saving Gods people even whilst he was speaking the holy Ghost fell on all them which heard the word Acts 10. 44. Therefore saith S. Paul Know you not that your bodies are the temples of the holy Ghost which is in you 1 Cor. 3. 16. and 6. 19. For if any man have not the spirit of Christ the same is none of his Rom. 8. 9. For when Paul preached the resurrection of Christ that from all things from which they could not be justified by the Law of Moses by Christs resurrection every one that beleeveth is justified Then the beleevers were filled with joy and with the holy Ghost Acts 13. 39. 52. 3. The third excellent effect of Free Justification is that the justified person is by the holy Ghost thus dwelling in him so united and truly married as a glorious Bride and Queene so effectually unto Christ that he is made a very member of Christ flesh of his flesh and bone of his bone Therefore did the Apostle say Know yee not that your bodies are the members of Christ Yea he that is joyned to the Lord is one spirit 1 Cor. 6. 15 17. For saith Paul As the body is one and hath many members and all the members of the body though they be many yet are but one body even so is Christ for by one spirit are we all baptized into one body whether we be bond or free and have beene all made to drink into one spirit 1 Cor. 12. 12 13. Now therefore ye are the body of Christ and members for your part vers 27. Yea I say so truly and effectually that wee are members of his body and of his flesh and of his bones Ephes 5. 30. Oh how truly doth the Apostle call these benefits thus freely wrought upon us by the blood of Christ unsearchable riches Eph. 3. 8. God make us to search into them deeper 4 The fourth excellent effect of our free Justification is that hereby we are adopted and made the true children even sonnes and daughters of the living God Therefore doth St. Iohn say As many as received him namely to justifie them by his blood and death to them he gave the prerogative or dignity to bee the sonnes of God For Christ hath redeemed us from under the Law that wee might receive the adoption of sonnes And because we are sonnes God hath sent forth the spirit of his sonne into our hearts to cry Abba father Gal. 4. 5 6. And therefore S. Iohn crying out in admiration of this great dignity said Behold what love the Father hath shewed toward us that wee things of nothing Psal 144. 4. should be called the sonnes of God And now we are the sonnes of God but it is not made manifest what wee shall be but wee know that when he which is the son shall appeare we shall be like him 1 Iohn 3. 1 2. 5 The fifth excellent effect of this free Justification is that by it wee are made assured heires of eternall glory For so saith S. Paul That we being justified by his free grace are made heires of eternall life Tit. 3. 7. For if we bee children we are also heires even heires of God and joint heires with Christ Rom. 8. 17. For whom God justifieth them he also glorifieth Rom. 8. 30. And therefore is free Justification called the justification of life Rom. 5. 18. Wherefore Paul testifieth thus I reckon that the sufferings of this life are not worthy to bee compared with the glory which shall be revealed in us Rom. 8. 18. 6. The sixth excellent effect of free justification is that by it we are made as the upshot and fulnesse of all that our hearts can wish truly blessed For saith Saint Paul David pronounceth that man or that woman to be a blessed man or a blessed woman to whom the Lord imputeth righteousnesse without works Rom. 4. 6. whereof hee testifieth further to the Galathians saying The Scripture that is the Spirit of God speaking
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
of the Law Rom. 9. 31 32. that concerning the righteousnesse of the Law they were unblameable Phil. 3. 6. whereupon the Pharisee said I thank thee O God that concerning the second Table I am no extortioner nor unjust person nor adulterer nor as this Publican And in the first Table of the Law I am so zealous in thy worship that I fast twice in the weeke and so carefull to maintaine thy service and relief of the poore that I give tithe of all that I possess Luk. 18. 11 12. And by this opinion of righteousnesse and well-pleasing of God Paul being taught according to the perfect manner of the law of the Fathers was so zealous towards God as they were all at that time that hepersecuted the Christians unto death binding and delivering into prison both men and women Act. 22. 3 4. And after Paul was converted this devour blind keeping of the law stirred up the devout and honourable women and the chief men of the City and raised persecution against Paul and Barnabas and expelled both them and Christ himself with them out of their coasts Acts 13. 15. Thus we see this first maine point proved how farre the Dead faith goeth in humiliation repentance and zealous keeping of the Law wherein they greatly appeare in outward profession to themselves and others to bee zealous Christians in the true faith of Christ whereas in this dead faith gilt and varnished over with a blind legall zeale of keeping all Gods will and commandements they are inwardly rather Jewes and devout zealous Pharisees than true saved Christians And thus much of the first point how farre the dead faith will goe in the profession of the Gospel and how like it is to the true saving faith 2. The second main point is that now we consider the plaine and evident marks whereby this dead faith may be discerned and whereby it discovereth it self to be naught in the three aforesaid parts and appearances of the true lively faith 1. First their foresaid great knowledge before described is but literall as is before described Rom. 2. 17. to 29. And they are so puffed up with their supposed great knowledge 1 Cor. 8. 1. that they thinke they understand and know as much as any true child of God can know inwardly and secretly abhorring to seem to learn any thing of any man and yet they know nothing neither the Law nor the Gospel neither faith nor works truely as Saint Paul testifieth saying Now if any man thinketh that hee knoweth any thing he knoweth nothing yet as hee ought to know 1 Cor. 8. 2. For they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men meerly consisting of a naturall soule doe understand the benefits and mysteries of Christ after a carnall and humane-witted fashion of understanding and having not on the wedding garment do hang upon works stick fast in the religion of reason and in the light of nature described by the Apostle Rom. 2. 14 15. saying the Gentiles which have not the Law doe by nature the things contained in the Law which shew the workes and effect of the Law written in their hearts their consciences also bearing wtiness and their thoughts accusing them that is with fear of punishment when they doe evill and excusing them that is with hoping to speed well when they doe well here is the whole maine of their religion And doe thus draw others from faith Christ to hang upon works with themselves so make a number of sects schisms about works turning all Gospell it selfe into precept upon precept and line upon line Esay 28. 10. and being fleshly and sensuall not having the spirit Iud. 19. Though they talke and glory greatly of it yet they see not and discerne not the spirituall and invisible benefits wrought upon Gods Children by the blood of Christ 1 Cor. 2. 9. but onely picarum instar after the manner of pies doe chatter of them All their seeming great knowledge being meerely blindnesse and darknesse yea which is wonderful none so blind as they as these such like Scriptures teach Hear ye deafe and regard ye blind that ye may see who is blind but my servant and deafe as my messenger that I send who is blind as the perfect Esay 42. 17 18. Whereupon the same Prophet saith Stay your selves and wonder they are blind and make you blind Therefore behold I will doe a marvellous work in this people even a marvellous work and a wonder For the wisdome of the wise men shall perish and the understanding of their prudent men shall bee hid For the Lord hath covered you with a spirit of slumber and hath shut up your eyes the Prophets and your chiefe Seers hath he covered Esay 29. 9. 10. 14. The reason whereof is because they seeing doe not see and hearing they doe not understand Matth. 13. 13. whereby in them is fulfilled the prophesie of Esay saying By hearing they shall heare that is they heare as they thinke perfectly but shall not understand and seeing ye shall see that is they shall see as they thinke excellently well but not perceive For this peoples heart is waxed grosse and their eares are dull of hearing And with their eyes they have winked lest they should see with their eyes and hear with their eares and should understand with their hearts and should returne that I might heale them And yet they say are we blind also But Jesus said unto them If you were blind yee should in comparison have no sinne But now yee say We see therefore your sinne remaineth double For I am come unto judgement into this world that they which see not might see and that they which say they see might bee made blind John 9. 39 40 41. And yet by this blindnesse they calumniating the faith words and workes of the true beleevers are ever ready prest to call light darknesse and darknesse light good evil and evil good to put bitter for sweet and sweete for bitter Esa 5. 20. And thus much of their great knowledge that are in the dead faith being meer blindnesse as wee see 2. Secondly concerning their faith Although they seeme to have a strong faith in the mysteries of the Gospell and to preach eloquently the benefits of Christ yet they speake preposterously ignorantly and confusedly of them saying Sibboleth but cannot say Shibboleth And because when they speake of them they understand not what they speake all things in the plaine Gospel being unto them in Parables as Christ saith Marke 4. 11 12. therefore they will not onely in divers Sermons but often times in one and the same Sermon or conference if not in plaine words yet in plaine sense speake flat contraries in and to the workes of Christ and mysteries of the Gospel and so say and unsay saying one way and unsaying and denying the same things againe another way And thus doe see many things as the Prophet Esay 42. 20. saith but keepe not neither in
new doctrine is this Mark 1. 27. Yea they count the same stark naught and meer foolishnesse as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man or the man of a meere humane soul perceiveth not the things of the spirit of God but they are foolishnesse unto him neither can be perceive them 1 Cor. 2. 14. And because they are not truly humbled to tremble at every word of God to beleeve the same according as it is spoken agreeable to the greatnesse and majesty of God the speaker Rom. 4. 18. And because their foresaid legall zeale of their holy working is void of Christian love and charity therefore their feet are swift to picke quarrels to make a man an offender for a word and to turn aside the just for a thing of nought Esay 29. 21. And feeling their dead faith and corrupt worship of God to be as I said but touched then their blinde zeale calumniating as I said before the faith words and workes of true beleevers boyleth forth into our-cries of errours heresies and blasphemies And most innocent Christ himselfe shall among these not escape the black censure of being counted a seducer of the people and a blasphemer and troubler of the Church thus vilely speaking evill and blaspheming the things they know not as Iude saith verse 10. And being by their corrupt light of nature naturally born subtle sophisters against the light of grace and faith hereby out of the sweet flowers where the Bee sucketh honey they by the cunning art of malice do suck poyson And then cast the imputation thereof upon the truth with out-cries of errours heresies and blasphemies when all the heresie and blasphemie is the unbeliefe in their own hearts And thus being those truth-biting dogs mentioned in the Scripture Phil. 3. 2. that bark in the day-time at true men they stick not to charge the truth that it breaketh the peace of the Church and troubleth all Israel when it is not he as Gods word and the established doctrine of our Church largely teach that maintaineth the truth and holdeth fast the faithfull word Tit. 1. 9. But the unbeleevers in the dead faith that cavill and sophistrate and resist the truth These are they that trouble the Church that is make tumults because they can never with Nicodemus leave wrangling tumultuating deriding and scoffing at the truth of Christs mysteries as seeming errour and foolishnesse unto them untill their false bloody holy zeal of Gods glory proceed to the last marke of hypocrites even to smite Micaiah on the cheek saying When went the Spirit of the Lord from me to speake unto thee 1 King 22. 24. And so they run with speed to bitter accusations and bloody persecutions except they be either with Nicodemus and Paul truely enlightened and converted to the true faith or this seed of the serpent be for nibling at the heels of Gods faithfull children of God crushed in the head by the wise and godly Magistrate or as Cains brood be cast out of the house and Church of God as Ismaelites and so cut off by God himself as he saith Gal. 4. 30 Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with the sonne of the free woman And then and not till then they cease to trouble the Church God at the last thus plainly manifesting to the world that although their foresaid holy and bloody blind zeale of Gods glory seem very beautifull and be highly esteemed before men and in their own account yet that it is most vile and horrible abomination in the sight of God as Christ himself testifieth of such saying ye are they that justifie your selves before men but God knoweth your hearts For that which is highly esteemed among men is abomination in the sight of God Luk. 16. 15. All this description and discovery of this dead faith gilt over with the blind zeal and confidence of an universall obedience to all Gods commandements is as pithily as briefly expressed by the established doctrine of our Church saying thus That such men as make a goodly shew of all good works and many holy and godly ordinances whereby they appear to the world the most religious and holy of all men yet being blind and void of true justifying faith that onely makes the inside of the vessell clean and pure Act. 15. 9 Christ that saw their hearts knew that they were inwardly in the sight of God most unholy most abominable and farthest from God of all men Against which Sects and their pretended holinesse Christ cryeth out more vehemently than he did against any other persons But why are such holy and godly men so abominable before God Because saith the established doctrine of our Church although they seeme to the world most perfect men marke I pray both in life and doctrine why what can be wished more yet is their judgement preposterous their doctrine sowre leaven and their life hypocrisie Serm. of mans misery Sermon of free Iustification and Sermon of good works And thus much of the markes to discerne who be in this dead faith which as none can discern and discover but he that is in the true faith because such an one onely hath the mind of Christ by which he discerneth all things but is judged of no man 1 Cor. 2. 15 16. So is the matter so weighty and worthy to bee discovered that I heartily wish that some man of a farre greater measure and gift of faith than my self would so point out and plainly lay forth the vilenesse of the same as that the uglinesse of it might appear unto all men as it is in it self yea I wish that every Christian were a Preacher and writer against this most dangerous dead faith 3. Now thirdly on the contrary side Because contraria inter se opposit a magis elucent that is Contraries set one against another doe shine forth the brighter Let us therefore consider the parts likewise of the true lively and saving faith which are these three First the true humble spirituall knowledge for the true knowledge is an humble knowledge feeling through a true sight yet but a weak sight the things of the kingdome of heaven being ever ready and willing to learne further and more even of our inferiours that bring the true word of God and pure Gospel of Christ to the further edifiing of us in our most holy faith Iude 20. As learned Apollos that was mighty in the Scriptures being a zealous preacher was willing to admit conference with Aquila and Prescilla a woman being instructed by them in the way of the Lord more perfectly hee preached Christ with great efficacy Act. 18. 24. to 28. Yea this true humble knowledge is ever crying out with David O open mine eyes that I may see the wonders of thy Law Psal 119. 18. For which cause Paul prayed fervently for the Ephesians and all other Christians whom hee had converted That God the father of glory
would give unto them the spirit of wisedome and revelation in the knowledge of him that the eye of their understanding might bee more enlightned that they might know what the hope is of their calling and what the riches of his glorious inheritance is in his Saints Ephes 17 18. Againe as the former blind and proud knowledge is but literall so this true knowledge is spirituall which by the spirit discerneth and seeth the spirituall things of God both of the Law and of the Gospel especially discerning and seeing the invisible benefits and unsearchable riches of the Gospel wrought upon us by the blood death and resurrection of Christ according as they are spoken Rom. 4. 18. being impossible to humane reason bodily sight sense and feeling as these and such like Scriptures teach The eye hath not seen nor the eares heard nor hath entred in the heart of man that is the naturall man the things that God hath prepared for them that love him But God hath revealed them unto us by his spirit For the spirit searcheth all things yea the deepe things of God For what man knoweth the things of a man save the spirit of a man that is in him Even so the things of God knoweth no man save the spirit of God Now we have received not the spirit of the world but the spirit which is of God that we might know or as the originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wee might see the things that are freely given to us of God 1 Cor. 2. 9. to 13. But contrariwise the naturall or the man of the meere humane soul receiveth not or perceiveth not or approveth not the things of the spirit of God as they are spoken by the spirit For they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spirituall discerneth all things vers 14 15. Againe hereupon did Paul say Yea doubtlesse I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the losse of all things and do count them but dung that I may gain Christ that I may be found in him not having mine owne righteousnesse which is of the Law but that which is by the faith of Christ even that which is of God through faith Phil. 3. 8 9. Thus the spirituall man discerneth seeth and onely esteemeth and highly prizeth onely spirituall things and invisible to the bodily eyes and so hath an eare to heare what the spirit saith whereof the Lord Christ so often speaketh saying Hee that hath eares to heare let him heare Matth. 13. 9. and that which is often repeated Rev. 2. 3. chapters saying He that hath an eare let him heare what the spirit saith unto the Churches And these and only these doe compare spirituall things with spirituall 1 Cor. 2. 13. And thus much of the true spirituall knowledge Secondly hereof ariseth the true lively and justifying faith which truly saveth us consisting in having on the wedding garment of Christs perfect holinesse and righteousnesse making us so perfectly holy and righteous from all spot of sinne in the sight of God freely by faith onely without works that we feel true comfort peace with God in our hearts and joy in the Holy Ghost as these and such like Scriptures teach Esa 61. 10. I will greatly rejoyce in the Lord and my soul shall bee joyfull in my God why what is the matter what is the cause of such joy and great rejoycing why Hee hath cloathed me with the garments of salvation That is just matter indeed of great joy A man can wish no greater matter of joy than to be cloathed with the garment of salvation what is that garment of salvation why he hath covered me with the robes of righteousnesse as a Bridegroome decketh himselfe with his ornaments and as a Bride adorneth her self with her jewels But the feast of the Gospel being furnished with guests both good and bad the King came in to see the guests and saw there a man that had not on this wedding garment And hee said unto him Friend how camest thou hither and hast not on the wedding garment and he was speechlesse Then said the King to the servants Bind him hand and foot take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth Matth. 22. 10. to 14. Therefore get on the white robe that thou maist bee cloathed and thy filthy nakednesse doe not appeare Anoint thine eyes with eye-salve that thou maist see Rev. 3. 18. For all have sinned and are deprived of the glory of God but are justified that is made righteous againe freely by his grace through the redemption that is in Christ Iesus Rom. 3. 23 24. For as by one mans disobedience many were made sinners so by the obedience of one shall many to the end of the world be made righteous Rom. 5. 19. That as sin hath reigned unto death even so might grace reigne by righteousnesse unto eternall life by Iesus Christ our Lord ver 21. Therefore being justified by faith we have peace with God Rom. 5. 1. And thus we are regenerated and freely made new creatures to Godward whereby we are made all new even the righteousnesse of God in this faith of Christ as Paul in spirit testified saying If any man be in Christ he is a new creature old things are passed away Behold all things are become new and all things are of God who hath reconciled us unto himself by Jesus Christ But how are all things become new why God hath made him to be sin for us who knew no sin to what end that we might be made the righteousnesse of God in him that is by this faith in him Thus are we become all new and so by relying and resting wholly and onely in these invisible riches wrought upon us by the blood of Christ impossible to our reason and contrary to our bodily sight sense and feeling we do so walke in the steps of the faith of our father Abraham as they are that we may not erre wander and go astray from them plainly described by Paul Rom. 4. 19. to 25. saying And he not weak in faith considered not his owne body now dead being almost an hundred yeares old nor yet the deadnesse of Sarahs womb neither did hee doubt of the promise of God concerning the justifying seed through unbelief But was strengthened in faith and gave glory to God being fully assured that hee which had promised would bee as good as his word though it seemed never so impossible to his present sent sense and feeling and was able to do it And it therfore was imputed to him for righteousnesse Now it was not written for Abrahams sake onely that it was imputed to him for righteousnesse but also for us to whom it shall bee imputed for righteousnesse which beleeve in him that raised up Iesus our Lord from the
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