Psam 130.3 And therefore it is added in his sight to shew that whatsoever Man may be in his own sight or in the sight of other Men like himself yet in Gods sight no flesh shall or can be justified by the works of the law And as in Condemnation there are two things First a fixing of the Guilt and therefore we say when a person is found guilty he is condemned so Rom. 3.19 That every mouth may be stopped and all the world become guilty before God 2ly A binding or Obligation unto the punishment which is Death and therefore we say of a Criminal when he is brought in guilty that he is a dead Man because the obligation unto punishment is now fixed upon him and he must inevitably suffer death which is the punishment due to his offence So on the other hand there are two things implyed in Justification first a just discharge and acquitment from the guilt of Sin he that is justified is not guilty in Gods sight his Sin is not imputed to him and Ps. 32 1 2. where David describeth the blessedness of a justified person saying Blessed is he whose Transgression is forgiven whose Sin is covered unto whom the Lord imputeth not iniquity 3ly There is also a dissolving and making void and null the Obligation unto punishment so that a justified person is no more in danger of that death which is the wages of Sin nor of the curse of the law and the infinite and eternal wrath of God which is the punishment due to Sin to every Sin the least Sin as well as the greatest therefore as Condemnation is called Death because of the Obligation unto punishment so justification is called Life because of the dissolving and making void that Obligation So John 5.24 where the believer is said to be passed from death to life i. e. from a state of Condemnation which is Death to a state of Justification which is Life and Rom. 5.18 It is called justification of Life And upon that account 't is Written the just shall live by Faith i. e. be justified by Faith for justification is his life 3ly But there is yet somewhat more implyed in this word Justified and that is a positive righteousness answering to the perfection of the holy law of God in the utmost extent and demand of it for though non imputation and pardon of Sin makes a Man no more a Sinner nor guilty before God yet to make him a righteous person in Gods sight there must of necessity be a positive righteousness for as it cannot consist with the perfect justice of God to justifie a Man without righteousness so it cannot consist with his veracity and justice to justifie any Man without a perfect righteousness such as is commensurate and adequate to the perfection of his law for otherwise the law should be made void even by faith itself contrary to Rom. 3.31 And to speak with holy reverence as it is impossible for God to lie so it is as impossible for him to be unjust which he should be should he justifie any Man by an imperfect righteousness it is therefore a foolish vain and wicked imagination in any person to think or affirm that a Man may be justified in Gods sight without a perfect righteousness and this I may be bold to say from the clear light of Gods holy word that he which hath not a better righteousness than his own neither is nor ever shall be justified in the sight of God and whoever he be who affims the contrary let him answer it for sure I am the judgment of God is according to truth as it iâ— written Rom. 2.2 and again Rom. 3.4 Let God be true and every Man a liar thaâ— thou mightest be justified in thy sayings anâ— mightest overcome when thou art judged 3. What is here meant and what are we to understand by the deeds or works of the law Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the needs of the law of or by or upon the account of the deed of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works operations or deedâ— do imply all sorts of works deeds or operatiâ—ons Internal and External 1 There are internal deeds and operatiâ—ons deeds of the mind and of the spirit withâ—in works of the inward Man wherein thâ— inward faculties of the Soul the Mind thâ— Conscience the Understanding the will and affections are operative and working in thâ— sight of God before whom our spirits arâ— naked and bare Heb. 4.13 And there arâ— internal vertues and habits and these are opâ—â—rative within and the holy law of God is Spiâ—ritual and reacheth the inward Man yea thâ— very thoughts and imaginations of the Hearâ— and than inward disposition enclination and habits Rom. 7.7 I had not known lust if the law had not said thou shalt not covet 2. There are external deeds the outward actions and deeds and operations of the light and Conversation which should all be regulated and are judged by the law which is the rule of righteousness to the inward and to the outward Man to the inward frame of Heart with all the Imaginations Thoughts Principles Habits Affections Intentions and Designs thereof and to the outward Man in all a Mans external Actions words and deeds together with the nature and tendency of them whether they be good or evil true or false sincere or feigned so Acts 5.3 4 9. and Acts 8.20 21. 2 Chron. 25.2 Ezek. 33.31 32. So that by the deeds of the law we are to understand all the inward qualifications and inherent virtues and goodness of a Mans Heart together with all the external actions of his life done in the utmost conformity and Obedience to the law that Man can reach unto by these deeds of the law whether internal or external there shall no flesh be justified in his sight Quest. But the greater question is what law is here meant whether the Ceremonial law only or the Moral law also Those that are unsound in the Doctrin of Justification do contend that by the law here is only meant the Ceremonial law And that the Apostle Paul here and in other places contending with the Jews in this point of Justification speaketh only of the Ceremonial law and so far they yield that by the works of the Ceremonial law indeed no flesh shall be justified but the works of the Moral law are not here excluded from the matter of Mans justification insinuating thereby that a Man may be justified in Gods sight by good works done in confirmity and obedience to the Moral law Ans. In answer whereunto we do affirm and shall plainly prove that not the Ceremoâ—nial law only but the Moral law also yeâ— mainly and principally is meant by the Apostle And that law unto the works or deed whereof justification in the sight of God iâ— denied to every Man is the Moral law and not the Ceremonial law only though it iâ— true also of the Ceremonial law And this wâ— prove by two Argumenrs
〈◊〉 a second Adam of a more glorious Persoâ— to be brought forth in the Humane Naturâ— and of the Seed of the Woman or that thâ—â— could possibly ever be that a clean thing should be brought forth out of an unclean But behold here the Wisdom of God defeating the subtilty and the power of God defeating the malice and power of the Devil who had now got the Power of Death in his Hand as Heb. 2.14 had got the Keys of Hell and Death and had as he thought loâ—â— up Adam and all Mankind with him so fast â—ithin these Gates that none could come to â—eliver him but behold the second Adam Christ Jesus by the Power of God of the â—eed of the Woman holy harmless and â—eparate from sinners being conceived in the Womb of the Virgin and born of her withâ—ut sin according to the Promise made to Adam and now declared immediately after his fall Gen. 3.15 The Seed of the Woman shall bruise thy i. e. The Serpents Head And here as the Serpent had deceived the Woman and brought her first into the transgression so this old Serpent the Devil was deceived by the Woman of whose Seed by the Power of the highest is brought forth this second Adam this man Christ Jesus who is made a quickning Spirit 1 Cor. 15.45 to quicken or make alive that which was dead as ver 22. who also was not as the first Adam of the earth earthy and therefore easily overcome as he was but the Lord from Heaven as ver 47. and therefore able to raise up all his after his own Image to bear the Image of the Heavenly as ver 49. and to triumph over Death and Hell as ver 55 56 57. Oh Death where is thy Sting And thus the admirable Power of God was manifest in bringing forth such a person as Jesus Christ in the Humane Nature Jesus Christ the Righteous and the propitiation for our sins and our Advocate with the Father whose office and work it was to bring down this Righteousness of God from Heaven to us 2. Instance The Infinite and Eternal Power of God was also as much seen and manifested in Christ bearing our sins in this Humane Nature in his own Body on the Tree and first let us consider what a burden what a weight sin and the guilt of sin is when it is charged and laid upon the Conscience by the Power of God and this may be considered in the Angels that sinned Angels are greater in power than we as 2 Pet. 2.11 Angels that excel in strength or Psal. 103.20 Angels who are Spirits i. e. not flesh and blood as we are weak and feeble Angels that are not hay and stubble as we are but a flaming Fire Psalm 104 4 yet these high and mighty Angel these strong and powerful Angels that were naturally the first-born of Gods first or old Creation and the excellency of Creature strength when they had once sinned and God comes to charge them with Folly and lay the guilt and punishment of sin upon them how doth it sink and break all the Powers and Spirits of the Angelical Nature and casteth them down into the deepest darkness and despair and that from the highest light glory and confidence of their First and Heavenly state and presently cast them down from Heaven to Hell 2 Pet. 2.4 so unable were they each of them to bear the burden i. e. the guilt and punishment of their own Sin And 2. Let us consider sin in man and how unable man is to stand when God shall mark Iniquity as Psal. 130. 3. If thou Lord shouldst mark Iniquities O Lord who shall stand i. e. none shall or can stand no Nation or Kingdom no House or Family no Person under Heaven no not the Church or People of God can stand if God should mark Iniquity and punish Sin but with his Temporal Wrath and Judgments in this World there is none could possibly stand for who can stand when God is Angry And who knoweth the power of his Wrath The Sinners of the old World did know something of it but they could not stand before it it swept them all away with the Waters of a Flood And whither did it sweep them It swept them down to Hell 1 Pet. 3.19 The Spirits now in Prison and that Prison is the Prison of Hell Luke 16.23 And in Hell c. The Sinners also of Sodom and Gomorrah did know somewhat of this Wrath but they could not stand before it They could no longer as stout and hard hearted as they were bear up under this burden and weight of their own Sin for it brought a dreadful shower of Divine Vengeance upon them a Shower of Fire and Brimstone from the Lord out of Heaven by which they all perished as Gen. 19.24 25. Francis Spira also knew somewhat of this Wrath and Burden of his own Sin when God laid it upon his Conscience in the guilt and punishment due to it but he could not stand but went despairing out of this World and without any hope or comfort as to the next as to what did appear And it may be some of you here present and if you have not I am sure others have known something of this matter when God hath been angry but for a moment and hath laid sin in the guilt of it upon Conscience It made them sink immediately under utmost despair and bereaved them of all hope comfort and patience that had not Infinite Mercy stept in to their relief they had gone despairing down to Hell The damned Spirits in Hell know more of the Power of Gods anger and the weight and burden of Sin laid upon their awakened and terrified Consciences than any in this World have done or can do and their Torments are intollerable Luke 16.24 There the Worm dieth not and the Fire is not quenched They are for their sin a Sacrifice to Divine Wrath and they are salted with Fire and salted with Salt and so are eternally Roasting in the Fire of Hell Mar. 9.48 49. and yet they do not know all the Power of Gods Wrath nor feel all the tormenting Power of the Fire of Hell they feel much and fear more They suffer that which is intollerable and yet they fear what they have not yet felt but must further feel and suffer to all Eternity Oh Eternity Eternity Oh the Wrath of God that is not only eternal but infinite They know not the utmost they know not the end of it nor can know For that which is Infinite hath no bounds or limits and that which is Eternal hath no end Therefore last of all Now consider this second Adam the Man Christ Jesus who though he had no sin of his own to answer to God for for he did no sin nor was guile found in his Mouth Isa. 53.9 He knew no sin as 2 Cor. 5.21 yet he had the sin of the World i. e. Jew and Gentile laid upon him and did bear it in his
because reconciliation supposeth a breach first made by sin now the breach made betwixt God and Man by sin was not from Eternity but in time and therefore reconciliation could not be from Eternity and without reconciliation by shedding of blood there is no remission as Heb. 9.22 i. e. No Justification to the Church of Gods Elect for Remission of sins is their Justification Part. 3. This Doctrine of Justification from Eternity destroyeth and overthroweth the true Doctrine of Justification it self also which is another fundamental point of the Christian Faith and therefore this Doctrine of Justification from Eternity cannot be true Now the true Doctrine of Justification is that Act of Gods Grace passed or put forth upon the person Elect whereby of a guilty ungodly and unrighteous person before he is really made and doth become a righteous person in Gods sight through Faith in his Son Jesus Christ given unto him I say he is made and doth become a righteous person in Gods sight and that really and not by opinion only as some would imagine and here are two things to be cleared as namely 1. That every man in this World is really made and doth become a guilâ—y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law so Rom. 3.9 10 and again ver 19 20. which the Apostle plainly affirmeth by a comparison of the two Adam's Rom. 5.19 For as by one mans disobedience many were made sinners c. ver 18. Therefore as by the offence of one judgment came or it came upon all men to condemnation in Gods sight So that 't is plain the many ver 19. is all men ver 18. even the Elect of God as well as others 2. That as in the first Adam all men did become and were really made sinners in Gods sight by the just imputation of Adam's sin to them by the Law even so in Christ many as v. 19. or all men as ver 18. i. e. all that believe are justified i. e. are made and do become righteous in Gods sight through Faith in Christ by the righteousness of one or by the obedience of one justly imputed to them by the Law of Faith and Grace So that as before Justification every man was really a guilty and unrighteous person in Gods sight So now that Faith in Christ is come every man that believeth is justified and doth become and is made a righteous person in Gods sight So that Justification maketh a real change of State from a state of sin and unrighteousness and death to a state of Grace Righteousness and Life Now therefore he that is Justified from Eternity was from Eternity in a state of Grace Righteousness and Life and never was in a state of Sin Unrighteousness and Death he never was a Sinner Ungodly and condemned in Gods sight and Sin had never raigned in him unto Death in whom Grace had raigned unto Life through Righteousness from all Eternity but the contrary is true in all them whom God Justifieth as Rom. 4.5 Now to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness and Rom. 5.6 For when we were yet without strength in due time Christ died for the Ungodly and v. 21. That as sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord So that we who are now Justified by Faith in Christ were without strength were ungodly were under the reign of Sin unto Death but he that was Justified from Eternity was never any of these and therefore no man was or could be Justified from Eternity there is a contradiction in the things themselves and therefore this Doctrine is inconsistent with the truth for Sin did not reign unto death in any from Eternity but in Time therefore Grace could not reign through Righteousness unto Life in any from Eternity but in time Part. 4. This Doctrine of Justification from Eternity destroyeth also the Doctrine of Adoption which inseparably followeth Justification and is another inseparable point of the Christian Faith I say Adoption followeth and is an inseparable companion of Justification by Faith in Christ he that is Justified by Faith in Christ is also adopted and taken into the number of Gods Sons or Children by the same Faith as Gal 3.24.25.26 That we might be justified by Faith v 24. But after that Faith is come v. 25. Ye are all the Children of God by Faith in Christ Jesus by the same faith by which any man is Justified by the same Faith also he is Adopted and made a Son or Child of God and so again Gal. 4 4 5 7. Now no man was Adopted from Eternity and therefore no man was Justified from Eternity And he that was Adopted from Eternity was never a Servant but a Son was never a Child of Disobedience a Child of Wrath as Ephes. 2.2 3. but a Child of God from eternity and then there never could be any Predestination to the Adoption of Children as Ephes. 1.5 that the Adoption of Children had been from eternity Part. 5. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth by consequence the truth and doctrine of discrimination or making a difference betwixt the state of Nature and the state of Grace which the holy Scriptures do every where establish The state of Nature according the Scriptures is a state of Sin and so of Death and Condemnation as hath been already shewed But the state of Grace is a state of Righteousness and so of Life and Justification as hath also been declared through Faith in the Son of God Rom. 9.30 and Rom. 10.4 John 5.24 and 1 John 4.14 Now he that saith he was Justified from Eternity saith that he was in a state of Life from Eternity and by consequence never was in a state of Sin and Death for Justification is Life as Condemnation is Death Rom. 5.18 but most certain it is that all were dead and in a state of sin and condemnation before they believed on Christ even the Elect of God as well as others as 2 Cor. 5.14 And the death of Christ for all the Elect doth prove that they were all dead and in a state of Death Jews and Gentiles for else Christ needed not to have died for them and the love of Christ doth constrain all them to acknowledge that they were dead and therefore are debtors to Christ for their Life and Justification through Faith in him and so no more to live to themselves but to him that died for them and rose again The words are most plain and the sense most genuine For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore seeing they were once dead
that Jesus Christ is Lord to the glory of God the Father Wherefore my beloved as ye have always obeyed not as in my presence only but much more in my absence work out your own Salvation with fear and trembling And verily he shall appear to be something at the great day when he shall come to judge the World and before him shall be gathered all Nations as Matth. 25.31 32 33 34. When the Son of man shall come in his glory and all the Holy Angels with him then shall he sit upon the Throne of his glory And before him shall be gathered all nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his right hand but the Goats on his left Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you before the foundation of the World And thou thy self also must appear before his judgment seat 2 Cor. 5.10 11. For we must all appear before the Judgment seat of Christ that every one may receive the things done in his body according to that he hath done whither it be good or bad Knowing therefore the terror of the Lord we persuade men but we are made manifest unto God and I trust also are made manifest in your Consciences And Rev. 6.15 16 17. And the Kings of the Earth and the Great men and the Rich men and the Chief Captains and the Mighty men and every Bond-man and every Free-man hid themselves in the Dens and in the Rocks of the Mountains And said to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb For the great day of his wrath is come and who shall be able to stand And Rev. 20.12 13 14 15. And I saw the dead small and great stand before God and the books were opened And another book was opened which is the book of Life and the dead were judged out of those things which were written in the books according to their works And the Sea gave up the dead which were in it and Death and Hell delivered up the dead which were in them And they were judged every man according to their works And Death and Hell were cast into the Lake of Fire This is the second Death And whosoever was not found written in the Book of Life was cast into the Lake of Fire And this day will come as a Thief in the night 2 Pet. 3.10 But the day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the Earth also with the works that are therein shall be burnt up And Rev. 22.11 12. He that is unjust let him be unjust still And he which is filthy let him be filthy still And he that is righteous let him be righteous still And he that is holy let him be be holy still And behold I come quickly and my reward is with me to give every man according as his work shall be Well then Reader whoever thou art know that the word Kingdom is good Seed and the Sower is the Son of man Matth. 13.37 He answered and said unto them He that soweth the good seed is the Son of man We are but his under Servants to minister from him this good seed and our great Lord is able to bless the seed sown though we be nothing as 1 Cor. 3.5 6 7 8. Who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither he that watereth But God that giveth the increase Now he that planteth and he that watereth are onâ— And every man shall receive his own reward according to his own labour With 2 Cor. 9.10 Now he that ministreth seed to the sower doth minister bread for your food and multiply the seed sown and increase the fruits of your righteousness And the ground into which we must sow this seed is the heart tho' thro' the ear Matth. 13.9 Who hath ears to hear let him hear The good ground is the good and honest Heart The Lord make thine such and then there will be good fruit brought forth with patience and to perfections though in different measures and degrees as Matth. 13.23 But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred-fold some fifty some thirty Luke 8.15 But that on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience To thy salvation and God's glory which the Lord grant unto thee And pray for us his poor Ministers and Servants and particularly for the meanest and most unworthy of them all thy Servant for Christs sake in the Work of the Gospel Tho. Taylor To my many Worthy and Beloved Friends of divers Congregations in and about the City of London the Town of Hackney and other Towns within and without the Lines of Communication where I have occasionally Preached this Gospel Grace and Peace MOST Dear and Pretious Friends Pretious I say for the late Pretious Faith obtained by you with us 2 Pet. 1.1 Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like pretious Faith with us through the righteousness of God and our Saviour Jesus Christ By which Faith the very Faith of Gods Elect Christ is pretious indeed to you 1 Pet 2.7 Unto you therefore which believe he is pretious But unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner when to others a stumbling stone even to them that stumble at the word being disobedient Your Names are too many to be prefixed to this short Epistle and besides in the matter of truth I like not to go to the Poll as if truth needed a Muster-roll of names to carry the voice against such as are the opposers of it It is enough that Christ hath a few names in Sardis who have not defiled their Garments and which shall walk with him in white for they are worthy It matters not how many the names of others in Sardis were Rev. 3.4 Thou hast a few names even in Sardis that have not defiled their Garments and they shall walk with me in white for they are worthy It is enough that wisdom is justified of her Children When true Wisdom neither in John Baptist the forerunner who was greater than all the Prophets nor in Christ the Head and Lord of them all could have a testimony from an evil and adulterous Generation Or if they had
any thing like it for a time they quickly recanted and recalled it Mat. 11.16 19. But whereunto shall I liken this Generation It is like unto Children sitting in the markets and calling unto their fellows The Son of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans and sinners But wisdom is justified of her Children And John 5.35 He was a burning and a shining light And ye were willing for a season to rejoyce in his light I have been greatly refreshed and comforted in you all by the grace of God bringing Salvation to you and which ye have not received in vain But as ye have heard him and been taught of him as the truth is in Jesus Christ this grace hath taught you effectually to deny ungodliness and worldly lusts and live soberly righteously and godly in this present World looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar People zealous of good works And am still comforted in the remembrance thereof And that these poor labours of mine in the Ministry of this Gospel hath had any effect upon your Souls either in drawing you to Christ or confirming or comforting you in Christ at any time is and will be my rejoycing above all the esteem I have in your hearts and all the help I have received from your hands by your Free Kind Liberal ministring to my necessities from time to time and that my temptation which was in the Flesh through these necessities and wants and reproaches for Christs sake ye despised not but received me and embraced me I will not say as an Angel of God or even as Christ Jesus But one far greater than I can own my self to be I can truly say I have rejoyced much more because of the Grace of God given to you than in all the gifts to me though I had need of them all and do acknowledge them to be more and greater than I am worthy of But Christ is worthy for whose sake only ye have counted me so Mar. 9.4 And whosoever will offend one of those little ones that believe in me It is better for him that a milstone were hanged about his neck and he were cast into the Sea And though I put not your names to this my Book for reasons above mentioned yet I hope they are all of them in the Book of Life And this small Treatise which is but a taste of some more that may follow in due time if the Lord please I do more especially Devote and Dedicate to the Use and Service of you all and yours not doubting that whither I live or die you will find out it or it will find out you by some providence or other I say I Dedicate it to you not for Patronage or Protection but for Debt for it is much due to you who have been my fellow helpers in the Gospel some of you for mâ—ny years And two things I have to say to you all and leave here upon record as the greatest testimony of my thankfulness love and care to and for you in the Lord. Namely First That you beware and take heed of of a loose conversation and that ye use not your liberty at any time or in any thing for an occasion to the Flesh or to the World For we are not debtors to the Flesh to live after the Flesh for if ye live after the Flesh ye shall die but if ye by the Spirit do mortifie the deeds of the body ye shall live Rom. 8.12 13. And Jam. 4.4 Ye Adulterours and Adulteresses Know ye not that the Friendship of the World is Enmity against God Whosoever therefore will be the friend of the World is the enemy of God 1 John 2.15 Love not the World neither the things that are in the World If any man love the World the love of the Father is not in him 16. For all that is in the World the Lust of the Flesh and the Lust of the Eyes and the Pride of Life is not of the Father but is of the World 17. And the World passeth away and the Lusts thereof But he that doth the will of God abideth tfor ever The power of Christ's Death is within you therefore let your Old Man be crucified with Christ That henceforth ye may not serve Sin and let the World be crucified to you and you unto it otherwise you cannot glory truly in the cross of Christ Gal. 6.14 15. But God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the World is crucified unto me and I unto the World For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature You cannot be alive with Christ through Union with him but you must be dead and die continually both to Sin and to the World Rom. 6.1 What shall we say then Shall we continue in sin that grace may abound Secondly That you shine as lights in the World and be as the Sons and Daughters of God without rebuke in the midst of a crooked and perverse generation holding forth the word of Life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Phil. 2.14 15 16. Do all things without murmurings and disputings That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse nation among whom ye shine or shine ye as lights in the World Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain And our Lord hath said Matth. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven If the time will come when ye shall shine forth as the Sun in the Kingdom of your Father Math 13.43 Then shall the righteous shine forth as the Sun in the Kingdom of their Father Who hath ears to hear let him hear Surely ye should shine as lights more in this State of imperfection and whilst you are in this World and thereby show you are not of it Rev. 22.14 Blessed are they that do his commandments that they may have right to the tree of Life and to enter in through the Gates of the the City 15. For without ar Dogs and Sorcerers and Whoremongers and Murderers Idolaters and whosoever loveth and maketh a lie To the Church or Congregation which is at Cambridge unto which I stand as a Pastor or Overseer in the Faith Fellowship and Order of the Gospel of our Lord Jesus Christ And to many others my Constant or Occasional hearers of whom I am perswaded such things as do accompany Salvation Blessed be God Dearly Beloved I Do greatly rejoyce in
1 Argument It is most plain from the contexâ— v. 19. That it is the same law by whicâ— every mouth is stopped and all the World iâ— become guilty before God Now the Gentileâ— could not have their mouth stopped and beâ—come guilty before God by the Ceremoniaâ— law For the Gentiles had no knowledg oâ— the Ceremonial law neither could they there being nothing in the light or law of nature directing them to any such law nor were the Gentiles under any Obligation unto that law otherwise than as any of them were proseylites to the Jewish Church neither could their Consciences either accuse or excuse them in observing or not observing the Ceremonial law they could have no Conscience of Sin in that respect for where no law is there is no Transgression But the Moral law they having the work of it written in their Hearts as Rom. 2.14 15. did bind the Consciences of the very Gentiles and did leave them without excuse before God as hath been already proved Rom. 1.19 20 21. to the end of the Chap. So that it is the Moral law only by which every mouth is stopped and all the World i. e. both Jew and Gentile are become guilty before God And therefore it is not the Ceremonial law only but the Moral law principally of which the Apostle speaks when he saith as in the Text by the works of the law there shall no flesh be justified in his sight 2 Argu. It is also as plain from the latter part of this Text that it is the same law by which is the knowledg of Sin For so the Apostle brings it in immediately and in one and the same breath For by the law is the knowledg of Sin therefore whilst the Aposte saith by the deeds of the law shall no flesh be justified in his sight and then addeth that by the law is the knowledg of Sin it is plain what law he meaneth Namely the same law by which is the knowledg of Sin Now the knowledg of Sin is not by the Ceremonial law for though in the Ceremonial law there is an acknowledgment of Sin in that all the sacrifices washings and typical services did take it for granted and every Man attending the services of that law did ipso facto acknowledg himself a Sinner or else to what end was his Sacrifice if he had no Sin to be purged Yet the Ceremonial law neither did nor could convince the Conscience and show a Man wherein he had Sinned for this is the peculiar work of the moral law and the light thereof shining in the Conscience and so the Apostle Rom. 7.7 Nay I had not known sin but by the law For I had not known lust except the law had said thou shalt not Covet Now the law which saith thou shalt not covet is not the Ceremonial law but the moral law as Exod 20.17 And therefore the Text must be interpreted and understood not of the Ceremonial law only but also and more especially of the moral law for as much as by this law is the knowledg of Sin and by this law every mouth is stopped and all the World become guilty before God So that Justification in the sight of God is denied to Man not only by the deeds of the Ceremonial law but also by the deeds of the moral law And a Man can no more be justified now by good works either Internal or External or both done in obedience and conformity to the moral law than the Jews then were by their observances of the Ceremonial And as it became Sin in the Jews to seek justification and righteousness by the works of the Ceremonial law and moral law both and the stumbling stone to their perdition and damnation as Rom. 9.31 32. So it doth as much now become Sin to any Man under Heaven to seek righteousness and justification by the works of the Moral law as they are or can be performed by him and if persisted in will prove the stumbling stone to his perdition Gala. 5.2 3 4 5. Having thus done with the opening of the Doctrine we proceed to the reasons of it namely to shew why by the deeds of the law no flesh can be justified in God's sight and they are these two First Reason Because by the law is the the knowledg of Sin and this is one reason subjoyned in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by the law is the knowledg of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is rendered knowledg is a thorough and convincing knowledg which leaves a Man under such a conviction as he must needs acknowledg himself a Sinner and to have Transgressed the law of God For Sin is the transgression of the law and the knowledg of Sin is the knowledg in the Conscience of a Man that he hath transgressed the law and no Man can have this conviction and knowledg but by the law And the Conscience of Sin is nothing else but his knowing by the light of Gods holy law that he hath transgressed and that he is a transgressor of the law as Rom. 7.7 I had not known Sin but by the law and again Rom. 7.8 9. For without the law sin was dead that is it stirred not it troubled not my Conscience But when the commandment came Siâ— revived and I died i. e. I was in a whole and safe condition once without the law and nothing troubled my Conscience but all was quiet and secure as if I had no Sin and waâ— in no danger But when the Commandmenâ— came i. e. God brought the law home to my Conscience so that I saw the convincing light and felt the terrifying Power of the holy law of God in my Conscience then Sin revived i. e. lift up it self and made me find and feel my guilt and the condemning power and strength that Sin had over me by the law For the strength of Sin is the law 1 Cor. 15.56 And I died i. e. As to all my hopes and confidence of being justified by the law and the works thereof so that I became as a dead Man without any life or hope of being justified by it And the Argument lieth plain that law by which every Man is convinced that he is a Sinner and condemned as a guilty Person before God by that law and the deeds of it can no Man be justified in the sight of God for condemnation and justification are as directly contrary and inconsistent each with other as life and death are therefore by the deeds of the law can no flesh be justified because by the law all flesh is Condemned and found guilty before God upon this account the Ministration of the law is called the Ministration of death and of Condemnation 2 Cor. 3.7 and 9. v. And therefore cannot be the Ministration of life and justification Now if there were any Man found since the fall of Adam that were not a Sinner and guilty by the law and unto whom by the law there could be no
were blnded 2ly That so he might make way for the coming of his Son Jesus Christ into the World for his coming forth into and in the Human Nature and being made and manifested in Flesh both to Angels and Men This Mystery of Godliness as the Apostle hath it 1 Tim. 3.16 God manifested in the Flesh had never been exhibited in the sight of Angels and Men had not the transgression of the law and the utter inability in the law to give Man life and righteousness in Gods sight first prepared and opened a way for it had there been no Sin there had needed no Sacrifice no need of God manifested in Flesh could righteousness have been by the works of the law there had been no need of a Christ to take away Sin to make an end of Sins and to bring in everlasting righteousness as Dan. 9 24. Rom. 8.3 And as the Apostle hath it Gala. 2 21. If righteousness come by the law then Christ is dead in vain Christ coming in the Flesh his being made of a Woman made under the law his being made a curse for us yea all that he did suffered for us in his life death yea his resurrection from the dead his Ascension into Heaven and his intercession for us there hath been altogether in vain if Sin could be expiated and righteousness obtained by the deeds or works of the law But Christ is not dead in vain his coming into the World is not in vain Now consider what a glorious work the work of redemption is above all the works of Gods Creation and above all the other works of his mighty wise and holy providence and be filled with admiration and wonder at the infinite wisdom power and Grace of God in Christ who hath thus over-ruled so great an evil as Sin is and the frustration of the hope of righteousness by the law for the manifestation of the riches of his glory and Grace in his Son Christ Jesus and the greater advancement and good of his own Elect who are no losers by their disappointment and loss of the hope of righteousness by the deeds of the law having now obtained a better hope of a better and greater righteousness by Faith in Christ than could have been obtained by the law if they had never Sinned and if they had fulfilled the righteousness of the law in themselves Glory be to the triumphant Grace of God in Christ. 3. That so also just occasion might be offered for the promulgation and making known amongst Men the everlasting Covenant of Grace Now consider what a great blessing the Covenant of Grace is above the Law and Covenant of works which the Apostle saith Had no glory in comparison of the new Covenant of Grace which so far excelled 2 Cor. 3.7 8 9 10 11. verses And consider how the manifestation and revelation of this better Covenant hath filled Heaven and Earth with a greater light and manifestation of the Divine glory than any the World knew before or could ever have known without it and you will fall Down and worship before the throne of God and of the Lamb saying Blessing Glory and Praise be unto the God and Father of our Lord Jesus Christ who hath thus blessed us with the blessings of such a Covenant all Spiritual blessings all Heavenly blessings all Spiritual blessinngs in heavenly places in Christ Ephes. 1.3 This Covenant of Grace is called the New Covenant but only with respect to the promulgation of it forasmuch as it was not promulgated till after the fall of Man and the frustration and making void the law or old Covenant as a Covenant of works and utter incapacity of that Covenant to give Man righteousness and life by the deeds or works of it as the Apostle argueth Heb. 8. v. 7 8 11 13. But the Covenant of Grace is also called the everlasting Covenant with respect to the institution and establishment of it betwixt the Father and the Son not only because it is to everlasting and endureth for ever but also because it is from everlasting and before all time and is therefore said to be given us in Christ before the World was Tit. 1.2 In hope of eternal life which God that cannot lie promised before the world began that this is the Covenant of Grace is plain because it is that upon which the hope of eternal life is builded and it is called the promise as it is often called in Scripture as Gala. 4.28 Now we Brethren as Isaac was are the children of the promise i. e. of the new Covenant for this is the new Covenant which is compared to that Jerusalem which is above and is the Mother of all the children of God as Gala. 4.22 23 24 25 26. Upon this account they are called heirs of the promise i. e. of the new Covenant or Covenant of Grace and not of the old Covenat or Covenant of Works as Gala. 4.31 So then brethren we are not children of the Bond-woman but of the Free i. e. not of the old Covenant but of the new Now of this promise viz. this promise of God that cannot lie it is said to have been before the world began i. e. given us in Christ the Mediator of this Covenant and unto whom this promise was given for us before all time before the World began i. e. from Eternity And if any shall enquire why then was the law or Covenant of works at all added and promulgated The Answer is ready as the Apostle Gala. 3.19 It was added because of transgression i. e. that by the occasion of Sin and transgression of that Covenant Men might be prepared to entertain and embrace the Promise and Covenant of Grace and so look unto the free Promise and Covenant of Grace in Christ for Life and Salvation and so Rom. 5.20 21. The law entred that sin might abound c. Now as it was for the further manifestion of Gods greater glory and for Mans greater good that this new Covenant or Covenant of Grace should be declared so it was necessary that Sin should first enter in the transgression and frustration of the law as a Covenant of works that a fit occasion and season might be offered for the declaring and making known this blessed Covenant this new and everlasting Covenant of Grace And thus by the disannulling and making void the old or first Covenant as a Covenant of works which could not have bin without the entrance of Sin is way made for bringing in the Covenant of Grace 4ly That God might cut off all occasion of boasting from Man and that no flesh might glory in his sight had Man been justified by the works of the law and his own righteousness he should have had whereof to boast as the Apostle Rom. 4.2 For if Abraham were justified by works he hath whereof to Glory but not before God Now therefore God in his infinite wisdom hath ordered and over-ruled things unto this issue that by the workâ—
5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new and as old things are passed away and all things are become new so particularly the old Covenant and old Righteousness by the Deeds and Works of the Law is passed away and a new Covenant and a new Righteousness brought in not of Works but of Grace not by the Deeds of the Law but by Faith in Jesus Christ and all things are of God as verse 18. i. e. all things of this new Creation and so this Righteousness which is by Faith of Jesus Christ is of God in a new and more peculiar and glorious way under a new head i. e. not Adam but Jesus Christ and by a new Covenant not of Works but of Grace and by a new Birth not after the Flesh but after the Spirit not of the Will of Man but of God Job 1.13 Jam. 1.18 Gal. 4.28 31. And so this Righteousness is called by a new Name The Righteousness of God as God is the Author of it and hath created it and brought it forth after a more peculiar manner and this will appear more plainly in the consideration of these three particulars namely 1 Particular First In that God of his infinitely free and soveraign Grace hath in and through his Son Jesus Christ designed and conferred this Righteousness upon us by Faith in his Son I say God of his free Grace hath conferred this Righteousness by Faith upon the Heirs of Salvation and that from all eternity the purpose and counsel of his Grace designed and conferred this Righteousness by his Son before the World was 2 Tim. 1.9 10. But according to his own purpose and grace which was given us in Christ before the World began But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought immortality and life to light through the Gospel What is that which is made manifest by the appearing of our Saviour Jesus Christ but this Righteousness of God as in the Text But now the Righteousness of God is manifested Now by this Righteousness of God is death abolished and immortality and life brought to light through the Gospel Now whence is this Righteousness of God and so immortality and life brought to light was it from or according to Works no but according to his own purpose and grace which was given us in Christ before the World began so that it was not our Works but God's free purpose and grace which designed and conferred this Righteousness and if you will know when this purpose and grace or this purpose of grace in God moved him hereunto it was from all eternity before the World began and this Righteousness of God is not a Righteousness of Work or by Works but a Righteousness of Grace given us in Christ not as a reward of Works and of Debt but as a gift of free and soveraign Grace and so it is called Rom. 5. v. 17. Much more they which receive abundance of Grace and of the Gift of Righteousness and all that are justified by this Righteousness which is by Faith in Christ are said to be justified freely Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ And it is very much to be considered that Mans Works are always excluded and the Grace of God and the Gift of Righteousness magnified and mentioned in the business of Justification Titus 3.5 6 7. And for as much as this purpose and grace or this gracious purpose of Righteousness by Faith was given us in Christ before the World began it is manifest that Man not having then a Being or having done good or evil not Mans Works or Worthiness but Gods own free Grace and Goodness moved him to confer and bestow this gift of Righteousness as the Apostle argueth concerning Esau and Jacob Rom. 9. v. 11. For the Children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of Works but of him that calleth So that this Righteousness which is by Faith of Jesus Christ is the Righteousness of God as his Grace his free and soveraign Grace in Christ hath created designed from all eternity and freely conferred the same on all them that believe And thus no other Righteousness but this of Christs only is or can be called the Righteousness of God because whatever other use there may be of other Righteousnessess either Original Legal or Moral amongst men in this World yet certain it is that this Righteousness only was designed and conferred as the Gift of God's free Grace in Christ as that wherein only Man can be be justified in his sight 2 Particular This is the Righteousness of God as his Infinite Wisdom alone hath contrived and found it out For considering the case of Man now faln under sin by the transgression of the first Covenant and the first Adam and every individual person of Mankind comprehended in him were now become sinners and had lost all hope and possibility of Righteousness by the Law it was above the reach and understanding of all created Wisdom and would have put to a non-plus all the Wisdom of Men and Angels to have found out a way how Man that had lost his own Righteousness and all hope of it by the Law could ever become righteous again and be justified in the sight of God and that God might be just in justifying Man that 〈◊〉 once a sinner and transgressor of his 〈◊〉 Law And had God put the question Adam who had as much natural Undâ—â—â—standing and Wisdom as any Man ever haâ— I say had God put the question to him 〈◊〉 me Adam now that sin and death have 〈◊〉 the dominion over thee and all thy Posterâ—â—â— by thy transgressing of my Law how sin 〈◊〉 death may be destroyed and Righteousnâ—â—â— and Life brought in my Law be fulfilleâ— my Justice satisfied and Glory preservâ—â— and thou saved his mouth had been stoppeâ— and his tongue silent without any answer could not have entred into the heart of Maâ— to conceive such a Mystery of Grace as thâ—â— is And as there was none amongst Men 〈◊〉 none amongst the Angels in Heaven thaâ— could have been his Counsellor in this matteâ— or have first given unto him as Rom. 11 34 35. Who hath been his Counsellor and whâ—â— hath first given unto him No no God hath been his own Counsellor in this matter his own Wisdom hath contrived this way of Righteousness by Faith in his Son Jesus Christ as Rom. 11.33 Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments and his Ways past finding out For I had not â—he Wisdom as well as the Grace of God â—revented Man with the revelation and maâ—ifestation of this Righteousness it had neâ—er entred into the understanding of Men or
own Body on the Tree John 1.29 The Lamb of God which taketh away or beareth the sin of the World For he did take away sin by his bearing of it i. e. both the guilt of it and the punishment due to it for thus was the Iniquity and Sin of all God's Elect laid upon him Isa. 53.6 And Jehovah hath laid upon him the Iniquity of us all Now therefore the Sin of the World being laid upon him to bear what an infinite burden and weight was it and how impossible for created strength whether Angelical or Humane to bear as hath been shewed And yet that this one man this second Adam should bear such an infinite weight as Sin and the Wrath of God due to sin is what a wonder of Divine Power was manifested therein The strength of Angels could not the strength of Man could not bear such a Burthen and Weight as ye have heard yet they had but their own sin charged upon them but here is a Man the Son of Man the Man Christ Jesus the Lamb of God that beareth and taketh away by bearing the Sin of the World oh admirable and wonderful Power of the God-head by which this man was inabled to bear such an infinite and eternal weight as Sin and the Wrath of God due to Sin is And therefore 't is said of him that by the eternal Spirit he offered himself to God for us Heb. 9.14 for nothing less than the Power of the Godhead it self could have enabled the humane nature to bear such an infinite Weight and Burthen as Sin is even the Sin of the whole World and the whole and compleat Wrath of God due unto it The Flesh or Humane Nature was but a Vail to his Godhead as Heb. 10.20 but the Eternal Power and Godhead within this Vail was that which enabled this second Adam this man to bear the Sin of many oh therefore behold with wonder and admiration the working of Divine Power in bringing forth such a Man into the World and also in strengthening this Flesh and Humane Nature to bear that which no Creature in Heaven or Earth could neither Angels nor Men. 3. Inst. But then again thirdly Consider the Infinite Power of God and the Energy or working of it in the Resurrection of Christ from the Dead And this also was necessary in order to and for the manifestation and declaring this Righteousness of God for our Justification which Righteousness though it was wrought by what this Man thâ—â— Jesus Christ had done and suffered in his Life and Death in obedience to the Law under which he was made yet this compleat perfect and everlasting Righteousness of his as our Head and Surety did not fully appear nor was manifested until his Resurrection from the Dead when he was visibly discharg'd out of the Prison of the Grave and could no longer be holden of Death having satisfied Divine Justice to the utmost demand upon him for our sins and having paid the full Price of our Redemption and therefore now by his Resurrection from the Dead he is declared to be the Son of God with power according to the Spirit of Holiness or by the power of the Holy Spirit which raised him from the Dead as Rom. 1.4 and Rom. 8. v. 11. By this Resurrection of his from the Dead he was justified as our Head 1 Tim. 3. v. 16. justified in the Spirit i. e. in or by the power of the Spirit or Godhead dwelling in the Humane Nature and by his Resurrection from the Dead we i. e. all that believe and are in him by Faith were vertually justified in him and together with him as our spiritual Head so that all Gods Elect were vertually justified by his Resurrection and therefore Rom. 4 ult he is said to be delivered i. e. by Death for our Offences and to be raised again for our Justification Now consider what a manifestation there was of the mighty Power of God in the raising of this Man from the Dead unto which he was delivered for our Offences See how the Apostle doth set it out Ephes. 1.19 20. According to the working of his mighty power which he wrought iâ— Christ when he raised him from the dead Here is Power his Power his mighty Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the energy or working of this his mighty Power so that the mighty Power of God did work and shew it self at a wonderful rate when he raised him i. e. Christ from the Dead And indeed the Power of God was more seen in the raising of Christ from the Dead than in raising all the Men in the World besides for no Man ever had the sin of the World in the guilt and punishment of it laid upon him but this Man Christ Jesus And by vertue of this Resurrection of his all the Elect the general Assembly and Church of the first-born shall also be raised unto the Resurrection of Life at the great day as 1 Cor. 15.22 23. Therefore the Power of God and the energy or working of it is greater and more glorious in Christs Resurrection than in raising all the Men in the World besides 4 Inst. But then 4thly What a working of the mighty Power of God was manifested in Christs Exaltation and the setting of this second Adam this Man down at the right hand of God in the heavenly places And this also was necessary as a Reward of hiâ— Death and Sufferings of that Obediencâ— which he performed to the Law for us and that Righteousness which he brought in to us as Phil. 2.9 having before spoken of his Humiliation and Obedience v. 6 7 8. Who being in the form of God c. Addeth v. 9. Wherefore God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth things under the Earth and that every tongue should confess that Jesus is the Lord to the glory of God the Father Now this Exaltation of Christ was the Reward of his Righteousness even his with which the Father was so well pleased as Isa. 42.21 And thereby is this Righteousness visibly declared and manifested in the sight of Angels and Men being crowned and in the most solemn manner declared at his inauguration or being received up into glory which was the ultimate and finishing Testimony and Witness from the Father that he is righteous and as such and upon that account he sits in Heaven as 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous and Joh. 16.10 Of Righteousness because I go to my Father and ye see me no more So that Christs going to the Father and sitting down in the heavenly places so as to abide there in a perpetual Advocateship and as Intercessor for us with the Father is the highest evidence and demonstration of this Righteousness beyond all contradiction and therefore upon this Argument 't is said the Holy Ghost
therein for the propitiation of their Sins as Rom. 3.25 whom God hath set forth to be a propitiation through Faith in his blood to declare his Righteousness for the Remission of Sins and v. 26. to declare I say at this time his righteousness that he might be just and the justifier of him which beâ—elieveth â—n Jesus Neg. But as concerning the Doctrine of Justification from the time of Christs Death and Resurrection more or rather than any other time or that the Church of Gods Elect are justified from the time of Christs Death or Resurrection we do utterly deny and reject and say the justification of his Body the Church doth no more commence from or depend upon the time of his Death and Resurrection than upon any other time before or after for 1 st If the justification of Gods Elect did commence from and depend upon the time of Christs Death and Resurrection so that they were not nor could be justified before that time then all those that were fallen asleep in Christ before the time of Christs Death and Resurrection are perished as 1 Cor 15.18 Then they also which are fallen asleep in Christ are perished The Consequence is plain and invincible for if they were not justified their Sins were imputed and not forgiven and if so then they died in their Sins and so are perished as John 8.12 If ye believe not that I am he ye shall die in your sins and this is eternal perdition or to perish for ever if they were not justified they were not righteous righteousness was not imputed to them and so they neither did not could inherit the Kingdom of God as 1 Cor. 6.9 Know ye not that the Unrighteous or Unjustified shall not inherit the Kingdom of God And so Abel Enoch Noah Abraham Isaac and Jacob Moses and Samuel and all the Prophets until John are perished and excluded out of the Kingdom of God yea John Baptist â—lso is perished and good old Simeon that took the Babe in his arms and blessed him and said Lord now lettest thou thy Servant depart in peace according so thy word for mine eyes have seen thy Salvation Luke 2.29 30 and Anna the Prophetess also v. 36. are perished For all these died before the time of Christs Death and Resurrection as is most plain and manifest But now these are not perished but were justified by Faith in their Life time and blessed in their death and live now unto God eternally in the Mansions of Heavenly Glory and for all this we have a sure word of Prophecy Abraham lived 430 years before the Law of Moses and above 2000 years before Christ came in the flesh and 30 years more before Christs Death and Resurrection and yet was as much justified by Faith in Christ as any man ever since or that will be to the end of the World and so were all the rest aforementioned and therefore justification is not reckoned from the time of Christs Death and Resurrection seeing all these were justified so long before that time 2. Then Christ himself is found a false Witness who came from the bosom of the Father and could declare and did declare the truth as John 1.18 I say then Christ himself is found a false Witness who testified of Abraham Isaac and Jacob and all the Prophets to be in the Kingdom of God Luke 13.28 There shall be weeping and gnashing of Teeth when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust oâ—â— Now who are these ye and your selves these are many such as lived in and after the time of Christs Death and Resurrection and great Professors too as appeareth v. 26. When they shall say we have eat and drank in thy presence and thou hast taught in our Streets and also in that parallel place Mat. 7.22 Have we not Prophesied in thy name and in thy name have cast out Devils and in thy name have done many wonderful works all which must be after the time of Christs Death and Resurrection for the Spirit was not given for these extraordinary works and miracles till Christ was glorified and yet saith Christ ye shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out so that those that lived before the time of my Death and Resurrection as Abraham Isaac and Jacob and all the Prophets ye shall see them hereafter when that day shall come which revealeth all things ye shall see them in the Kingdom of God and ye your selves who lived professed my name Prophesied and did miracles in my name after the time of my Death and Resurrection ye shall see your selves thrust out and though you cast out Devils in my name yet ye did not cast him out nor was he cast out of your own hearts But Christs Witness is most true and will be found so at the great day therefore let men take heed how they make him a Liar who is Truth it self for certainly Christ did not bear false witness when he testified to the Sick of the Palsie Mark 2.5 Son thy Sins be forgiven thee and when he testified in the House of Simon concerning the Woman that was and had been a great Sinner when she washed Christs feet with her tears and wiped them with the hairs of her head and brake so costly a Box of Ointment and poured it upon his head that all the room was filled with the odour thereof I say when he testified to Simon and all that were in the house concerning her Luc. 7.47 Wherefore I say unto thee her Sins which are many are forgiven for she loved much and when he testified to her v. 48. And he said unto her thy Sins are forgiven Forgiveness of Sins is justification and they had Faith in Christ wrought in them for Mark 2.5 when Jesus saw their Faith and Luke 7.50 And he said to the Woman thy Faith hath saved thee and yet the time of Christs Death and Resurrection was not yet come so that justification and Salvation through Faith in Christ was as sure and certain and as full and compleat to them that believed before the time of Christs Death and Resurrection as ever it was to any since or shall be to the end of the World therefore the justification of Gods Elect is no more dated or doth commence from the time of Christs death than from any time before or after 3. If the justification of Gods Elect should commence and bear date from the time of Christs Death and Resurrection then thousands of Gods Elect that were Born were Converted and called and have believed on Christ since the time of Christs Death and Resurrection in Ages and Generations until now were justified before they were Converted and Called before they receiv'd the Spirit by the hearing of Faith before they believed God or his word before they had any Faith wrought in them for they were
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THE Kingdom of darkness Or the History of Demons Specters Witches Apparitions Possessions Disturbances and other wonderful and supernatural Delusions Mischievous Fears and Malicious Impostures of the Devil Containing near 80 memorable Relations Foreign and Domestick both antient and modern Price one shilling 19. MEmorable Accidents and Unheard of Transactions containing an account of several strange Events As the Deposing of Tyrants Lamentable Shipwracks Dismal Misfortunes Stratagems of War Perilous Adventures Happy Deliverances with other remarkable Occurences and select Historical passages which have happened in several Countries in this last Age. Printed at Brussels in 169â— And Dedicated to His present Majesty K. William Published in English by R. B. Pr. 1s 20. MArtyrs in Flames or Popery in its true Colours being a Brief Relation of the horrid Cruelties and Persecutions of the Pope and Church of Rome for many hundreds of years past to this time Price one shilling Miscellanies 22. DElights for the Ingenious in above Fifty Select and Choice Emblems Divine and Moral Ancient and Modern curiously ingraven upon Copper Plates with 50 delightful Poems and Lots for the more lively Illustration of each Emblem whereby instruction and good counsel may be promoted and furthered by an honest and pleasant Recreation Collected by R. B. Price 2s 6d 23. EXcellent Contemplations Divine and Moral written by the Magnanimous A.L. Capel Baron of Hadham with some account of his Life and his affectionate Letters to his Lady the day before his Death As also the Speeches of D. Ham. and the E. of Holl. who suffered with him Price 1s 24. WInter Evenings Entertainments in two parts Containing 1. Ten pleasant Relations of many Rare and Notable Accidents and Occurrences 2. Fifty Ingenious Riddles with their Explanations and useful Observations and Morals upon each Enlivened with above 60. Pictures Price one shilling 25. DElightful Fables in Prose and Verse none of them to be found in Aesop but collected from divers ancient and modern Authors with Pictures and Morals By R. B. Pr. 1s Divinity 26. THE Divine Banquet or Sacramental Doâ—â—â—tions consisting of Morning and Eveniâ—â— Prayers Contemplations and Hymns for every day 〈◊〉 the Week in order to a more worthy Receiving 〈◊〉 the Holy Communion representing the several steâ—â—â— and degrees of the Sorrows and sufferings of our bleâ—â—sed Saviour till he gave up the Ghost Pr. 1s 27. A Guide to Eternal Glory Or Brief Direcâ—â—â—ons to all Christians how to attain Eveâ—â—lasting Salvation To which are added several othâ—â— small tracts Price one shilling 28. YOuths Divine Pastime Containing Foâ—â—â— Remarkable Scripture Histories turned 〈◊〉 to English Verse With Forty Pictures Pr. 8d 29. THE Young Mans Calllng or the whole 〈◊〉 of Youth in a serious and compassâ—â—â—nate Address to all young persons to remember thâ—â— Creator in the days of their Youth With the 〈◊〉 of several excellent young Persons of both Sexes 〈◊〉 twelve curious Pictures Price 1s 6d 30. MOunt Sion or a draught of that Church 〈◊〉 shall stand for ever Together with view of that World which shall be broken in pieces 〈◊〉 consumed By Will Dyer Author of Christs Famoâ—â— Titles Price one shilling 31. JACOB Wrestling with GOD and prevailingâ— Or a Treatise concerning the Necessity anâ— Efficacy of Faith in Prayer Wherein diverse weigâ—â—ty Questions and Cases of Conscience about prayiâ—â— in Faith are stated and resolved By Tho. Taylor formerly at Edmunds Bury now Pastor to a Congregation in Cambridge Price one shilling FINIS This is new Protestant Popery whilst men glorying in the name of the Protestant Religion condemn those of the Church of Rome for their Doctrine of Justification by Works and they themselves are guilty of the same thing Rom. 2.1 Therefore thou art inexcusable O man whomsoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same thing