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 [Page 2] 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 [Page 3] 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 [Page 4] 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, [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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 [Page 11] 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 [Page 12] 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. [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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, [Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 24] againe another way. And thus doe see many things (as the Prophet Esay 42. 20. saith) but keepe not nei­ther in 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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, [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 30] [...] [Page 31] [...] [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] wounded in their soules, distracted into sects, and troubled in their conscien­ces about their life and do­ings. And God in just judg­ment for the 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 [Page 38] 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, [Page 39] &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 [Page 40] 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, [Page 41] 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 [Page 42] 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, [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 new do­ctrine is this? Mark 1. 27. Yea they count the same stark naught, and meer foo­lishnesse, as Saint Paul [Page 50] 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 [Page 51] 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: [Page 52] 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 [Page 53] 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 [Page 54] 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, [Page 55] 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, [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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, [Page 66] 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, [Page 67] 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, [Page 68] 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 [Page 69] 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 [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 [Page 74] 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 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 [Page 75] 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] 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, [Page 80] 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 [Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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 [Page 86] 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 [Page 87] iustice and righteousnesse; and to be iustified by onely faith in Christ.

And the Apostle Saint Paul saith, he doth glory; in what? in the contempt of his own righteousnesse; and that he looketh for the righteousnesse of God by faith, Sermon of salvation se­cond part. Which establi­shed doctrine of our Church is lamentably lost of too many Professors among us now a dayes. In stead whereof must needs come in the contrary doctrine, and reli­gion of reioycing in and greatly esteeming our owne righteousnesse: but of small [Page 88] ioy and little regarding of Christs righteousnesse per­fectly iustifying us. Thus much of the right zeale of God.

4. The fourth and last point, and main thing to be considered concerning this dead faith, is; What is the speediest course and most effectuall meanes by which wee may come out of this dead faith, into the true live­ly and iustifying faith, and by which we may call others out of the same; which speediest course or most ef­fectuall meanes, consisteth but in two maine things throughly marked and [Page 89] deeply considered.

1. The first is to look so truely into the pure and in­finite righteous nature of God, that we cleerly see in the two looking-glasses, both of the Law and of the Gospel, the horrible fil­thinesse of sinne to be such, that God cannot but curse and throw out of his favour and liking the creature that hath any sinne in his sight, as these and such like Scriptures teach, Deut. 27. 26. Cursed is every man that continueth not in all things that are written in the booke of the Law to do them: Mark, Cursed (that is, cast out of [Page 90] my love and favour for ever. (Go ye cursed into ever­lasting fire, Matth. 25. 41.) is every one that continueth not in all things, that is, that hath the least sinne in his sight. For if we have the least sinne in Gods sight, wee doe not continue in all things, and so must needs be accursed of God; or else his righteous nature must needs be changeable in his definitive sentence against sinne, which cannot bee. Fearfull examples hereof are, First, the Angels, who although they were most glorious creatures for pure holinesse and righteousnes: [Page 91] yet as soone as they concei­ved but one sinne, but in thought onely, God spared them not (saith Peter) that sinned, but cast them down in­to Hell, and delivered them into chaines of darknesse to be reserved unto condemnation, 2 Pet. 2. 4. Another fearfull example is that of Adam, who by one sinne onely brought upon him by sub­tilty, did cast himself into death and destruction, and all his posterity, even infi­nite millions of men and women into infinite milli­ons of sins and miseries, as Paul expresseth, Rom. 5. 12. saying, As by one man sin en­tred [Page 92] into the world, and by sin death: so death goeth over all men, in that all have sinned, whereby through the offense of one many bee dead, vers. 15. Because the iudgement came by that one offense upon all men to condemnation, verse 16. Now the reason why God cannot but curse and cast away out of his love and favour, the creature that hath any sinne in Gods sight, is because the horri­ble filthinesse of sinne is such to Gods infinite pure and righteous nature, that God cannot but detest, hate, abhorre, and count abominable the creature in [Page 93] whom he seeth any sinne, or that hath the least sin in his sight, as these and such like Scriptures teach. Behold the heavens are unclean in Gods sight, how much more is man filthy and abominable, who drinketh iniquity like water? Iob 15. 15, 16. Thus we see that sinne doth make the creature spiritually foule, filthy, loathsome, and abo­minable in Gods sight, though no curse or punish­ment should follow upon the same: as Christ himself also testifieth Mark 7. 20. to 23. saying, That which commeth out of the man, that defileth the man. For out of [Page 94] the heart of man come evill thoughts, adulteries, fornica­tions, murders, thefts, cove­tousnesse, wickednesse, deceit, lasciviousnesse, an evill eye, blasphemies, pride, foolish­nesse. All these evill things come from within, and these defile a man. Therefore did the Prophet Habakkuk say, God is of pure eyes and cannot see sinne, and cannot behold iniquity; but he must needs destroy either the sinne or the sinner from before him. But for this purpose was the sonne of God made manifest that (in the faithfull) hee might destroy sinne, the worke of the Devill, 1 John 3. 6. [Page 95] Because he was made mani­fest to take away our sinnes. For in him is no sin, vers. 5. But unto the unbeleeving Jewes the Prophet saith, Be­hold the Lords hand is not shortned that it cannot save, neither is his eare heavie that it cannot heare: but your ini­quities have separated be­tween you and your God, and your sinnes have hindred good things from you, Esay 29. 1. Jer. 5. 25.

And for the deeper sight of this evill of sinne, hear three things which the Law teacheth concerning sinne, and deeply to be conside­red, and daily, and diligent­ly [Page 96] to be pressed upon secure consciences.

As first, The horrible en­crease of the evill of sinne, because the least sinne by the Law forbidding it, Exod. 19, & 20. chapters, in fear­full thundring, and light­ning, and terrible earth­quake, & flaming fire reach­ing up to the midst of hea­ven. Hereby the least sin (I say) is made out of measure sinfull: Because the least sin is encreased to disobedi­ence, and disobedience is re­bellion; that is, spirituall high treason against the highest Majesty; as Samuel testifies of the disobedience [Page 97] of King Saul, 1 Sam. 15. 23. And as the Prophet Daniel confesseth of his sinnes, and the sinnes of his people, say­ing, We have sinned, and done wickedly, yea, we have rebelled even by departing from thy precepts; and thus (saith hee againe) have wee rebelled a­gainst God, Dan. 9. 5, 9. But rebellion (saith Samuel) is as the sinne of witchcraft, and transgression is stubbornnesse, and stubbornnesse is wicked­nesse and idolatry. Thus did the Law enter upon sinne, ma­king the offense thereof to a­bound, Rom. 5. 20. And thus the least sinne by the Commandement forbid­ding [Page 98] it in such terrible thundring and lightning, becomes out of measure, or exceeding sinfull, Rom. 7. 13. And this is the first thing that the Law teach­eth concerning sin.

2. The second thing which the Law teacheth is the multitude of our sinnes, that the most honest and most religious among us are guilty of, against every one of the ten Commande­ments: especially by the spirituall breach of the Law, as Christ expoundeth the same in the fifth, sixth, and seventh chapters of Matthew, which made Paul [Page 99] to see that his whole nature was nothing else but a meer contrariety to the spiritu­all meaning of the Law, say­ing, The Law is spirituall, but I am carnall, sold under sin, Rom. 7. 14. And which made David to cry out say­ing, My sinnes have taken such hold upon me, that I am not able to look up: yea, they are mee in number than the haires of my head, Therefore my heart hath failed me, Psal. 40. 12.

3. The third thing that the Law teacheth concer­ning sinne, is the fivefold punishment belonging to the least sinne: which God [Page 100] executeth daily and hourly upon one another, being Gods whip of five strings, with which he lasheth the children of men in one place or other daily and continually, which are these five.

1. First, the curse of God, Deut. 28. 15. to 20. If thou wilt not hearken to the voice of the Lord thy God (namely which he spake in thunde­ring, and lightning, and fla­ming fire) but dost break his commandments, (that is, dost do the least sin) then all these curses shall come upon thee, and overtake thee: cursed shalt thou be in the town, and [Page 101] cursed in the field; cursed shall bee thy basket and thy store, (that is, thy abundance that seemes to thee a bles­sing, shall be to thee accur­sed:) cursed shall be the fruit of thy body, and the fruit of thy land, and the encrease of thy kine, and the flocks of thy sheep: cursed shalt thou bee when thou comest in, and cur­sed also when thou goest out. The Lord shall send upon thee cursing, vexation, and trou­ble in all that thou settest thy hand to do, &c.

2. The second punish­ment is hardnesse of heart, that is, no spirituall sense or feeling, but little caring for [Page 102] this curse of God upon us for sin, and a sleight regar­ding of free justification, which is the onely remedy and means that should heal us of this sinne and curse, Matth. 13. 15. For this peo­ples heart is waxed grosse, and their ears are dull of hearing, and with their eyes they have winked, lest they should see with their eyes, and heare with their eares, and should under­stand with their hearts, and should bee converted, and I should heale them: But my people would not heare my voice, nor Israel would none of me: So I gave them up to the hardnesse of their hearts, and [Page 103] they have walked in their own counsell, Psal. 81. 11, 12. whereby thou after thy hard­nesse and impenitent heart heapest up like a treasure to thy selfe, wrath against the day of wrath, and of the decla­ration of the just judgment of God, Rom. 2. 5.

3. The third sort of pu­nishment for sinne, is all manner of miseries, crosses, and afflictions to body, goods, and name, which are ready every moment to strike us: but to what end? to knock for us, and give us warning to be sure that we bee freely justified, and have on the wedding gar­ment [Page 104] of Christs perfect righteousnesse, as it is ex­pressed Iob 33. 19. to verse 26. A man is chastened with pain upon his bed, and the multitude of his bones with strong paine, so that his life abhorreth bread, and his soul dainty meats. His flesh is con­sumed away; and his bones, that were not seen, stick out: his life draweth neare to the grave, &c. But if there be a messenger with him, an inter­preter one of a thousand, to shew unto a man his righte­ousnesse, that is, his justify­ing righteousnesse by Christ, then God is gracious unto him, and saith, deliver [Page 105] him from going down into the pit, I have found a ransome.

4. The fourth punish­ment of sinne is, that uncer­tain death is ready every moment to strike us, wee knowing neither the time when, nor the place where, nor the manner how death will strike us: as God himself saith, Deut. 28. 66. If thou breakest my Comman­dements, and so dost sin, thy life shall hang in doubt before thee, &c. Thou shalt have just cause to feare both night and day: for thou shalt have no as­surance of thy life: For God said to the rich man, Luke 12. 20. Thou fool, this night [Page 106] will they (that is, the devils) fetch away thy soule from thee, and then whose shall these things bee which thou hast provided. So is every man that is not rich in God, that is, which hath not on the wedding garment of Christs perfect righteous­nesse, which only maketh us rich in God, Pro. 8. 18.

5 The fifth and last pu­nishment for sinne is, when death, which is so uncer­tain, is come; then follows the full execution of Gods justice in hell fire, there to endure easlesse and endlesse torments for ever and ever. Therefore saith Christ the [Page 107] Teacher of true wisedome, I say unto you, my friends, be not afraid of them that kill the body, and after that are not able to doe any more: But I will forewarne you whom you shall feare: Feare him which after he hath killed, hath pow­er also to cast into hell; yea I say unto you, feare him, Luke 12. 4, 5. for then he shall say, Depart yee cursed (which all are that are not justi­fied) into everlasting fire pre­pared for the devill and his angels: and these shall goe a­way into everlasting paine: but the righteous only, that is, only they that are made perfectly holy and righte­ous [Page 108] in the sight of God freely with Christs righte­ousnesse, shall goe into life everlasting, Mat. 25. 41, 46.

Thus ought these three maine things that the Law teacheth concerning sin to be daily and diligently pres­sed upon sleeping conscien­ces, secure in the least sin; untill the most upright, honest, yea, and most san­ctified man in works may feele himselfe slaine by the Law, especially by the tenth Commandement, as Paul was, Rom. 7. 9. saying, For I once was alive without the Law; but when the comman­dement, thou shalt not lust, [Page 109] or covet, that is, thou shalt not have the least motion to any sinne, came, that I understood it, sinne revived, that is, I saw my best good works to be sinne which I took to be no sinne before; but I died, that is, I saw my selfe lost and damned by that beautifull sinne, which I took to be a good work before God, and no sinne. And the same Commandment which was by obeying it or­dained unto life, I found by breaking it in my best good works to be unto death. For sinne, that is, originall cor­ruption dwelling in me, ta­king occasion or force by the [Page 110] commandement, deceived me, that is, made my best good works (as I did them) sinne, when I took them to be no sinne, and by it, that is, by the commandement dis­obeyed and broken, slew me, that is, made me to see, and feele my selfe to be in my best, and most sanctified good works, a lost and damned creature: Because sinne, that is originall cor­ruption dwelling in me, that it might appeare sinne, did work death in me by that which is good, that is, by that tur­ning that into sinne by de­fect, which was done by the good and holy Law of [Page 111] God, that sinne by the com­mandement disobeyed might become out of measure or exceeding sinfull. Hereupon and for this cause doth the most sanctified childe of God truly enlightened, and slaine by the Law, by this right understanding of this tenth commandement, see and feele that which is spo­ken of by Paul Rom. 3. 9. to 19. to be most true in him­selfe, and in his best sancti­fied works, namely, That there is none righteous no not one, there is none that under­standeth, there is none that seeketh God; they are all gone out of the way, they are alto­gether [Page 112] become abominable, and unprofitable. There is none that doth good no not one. Their throat is an open 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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 [Page 122] 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 [Page 123] 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 [Page 124] 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, [Page 125] 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 [Page 126] 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 [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 [Page 134] 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, [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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 [Page 141] 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, [Page 142] 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 [Page 143] 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 [Page 144] 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 [Page 145] 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 [Page 146] 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 [Page 147] 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. [Page 148] 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 [Page 149] Scripture (that is, the Spi­rit of God speaking 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 [Page 150] 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 [Page 151] 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. [Page 152] 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, [Page 153] 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, [Page 154] 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; [Page 155] 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 [Page 156] 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 [Page 157] 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, [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 crab­tree, 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] 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.

Being the expresse word of God, and the established [Page 168] 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, [Page 169] 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, [Page 170] 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 [Page 171] 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 [Page 172] 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 wedding­garment of Christs perfect righteousnesse all our sins [Page 173] 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 [Page 174] 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. 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 [Page 175] 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 well­pleasing 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, [Page 176] 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. [Page 177] 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, [Page 178] 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 [Page 179] 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 [Page 180] 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 [Page 181] 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 [Page 182] 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 [Page 183] 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 [Page 184] 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 [Page 185] 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 [Page 186] 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 originall corruption dwelling in us, like Sarahs unfruitfull [Page 187] 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 [Page 188] 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 [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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, [Page 194] 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 [Page 195] 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 [Page 196] 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.

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 [Page 197] 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 [Page 198] 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 [Page 199] 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, [Page 200] 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.