it hath its accomplishment and fulfilling in him First And first for the Ceremonial Law that had its accomplishment and was fulfilled in Christ All the Types and Figures all the Sacrifices with the sprinkling of their Blood all the Services and Ceremonies looked and pointed unto him who was the substance of them all and in whom they had their accomplishment perfection and end as Job 1.17 For the Law was given by Moses but Grace and Truth came by Jesus Christ Grace i. e. all that Grace of Justification typified by the Sacrifices and the Sprinklings of Blood and all that Grace that was shadowed out by the National Election Adoption and Glory all that Grace of Sanctification typified and shadowed out by Circumcision and the various washings under the Law all this Grace was given unto us from the Father by Jesus Christ and the truth and substance expressed and darkly figured in that Law of the heavenly things themselves was performed and made good to us in Christ So Grace and Truth came by Jesus Christ in opposition to works and mans righteousness and trurh in opposition to the shadows and appearances so Dan. 9.24 To seal up the Vision and the Prophecy and to anoint the most holy so that the anointing of the most holy was to be the sealing up the Vision and the Prophecy of the Old Testament i. e. the finishing and accomplishing thereof for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us And accordingly all that was seen though but darkly in the vision of the Old Testament and all that was testified aforehand in the Prophecy was fulfilled and finished in Christ 1 Pet. 1.10 11. Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the Glory that should follow So that the Vision and Prophecy of the Old Testament pointed to the most Holy i. e. Christ and had their end of Perfection and Accomplishment in him The Old Testament Tabernacle Odinances of Worship Priesthood and Service was a Shadow of good things to come but the Body is Christ Col. 2.17 2. And then again Secondly As to the Moral Law which was added in that Mosaical Law and Dispensation and that because of Sin or Transgression as Rom. 5.20 and Gal. 3.19 and was not the Covenant of God with that people particularly as that by which they should expect righteousness and life for the covenant of God with that people in the Mosaical Dispensation was though more dark and shadowy a Covenant of Grace But I say the Moral Law was added because of Sin now as to the Moral Law Christ is also the end of it and it hath its perfection and accomplishment only in Christ actually and also in all them that believe virtually now that the Moral Law is here mainly and principally intended is plain in that it is said that Christ is the end of the Law for Righteousness Now there is no other Law that is the measure and rule of Righteousness but the Moral Law first and then such other positive Laws as God superadded for as sin is nothing else but the transgression of the Law so Righteousness is nothing else but the fulfilling of it So that for as much as Christ is the end of the Law for Righteousness 't is plain that he did fulfill the Moral Law by giving that perfect obedience thereunto that whole obedience which the Law did and doth require of Adam and all his Posterity and that as a Covenant of Works I say this Law was fulfilled by Christ for us in the perfection and utmost extent and demand of it as shall be more particularly set out in the opening of the next Doctrine for otherwise he could not be the end of the Law for Righteousness to them that believe if he had not perfected and filled up the Righteousness of the Law for them and in their stead Therefore the Righteousness of the Law is perfected and fulfilled by Christ actually and personally and he is the end or perfection of it And then the Righteousness of the Law is also fulfilled and hath its perfection in all them that believe virtually and in Christ their head as Rom. 8.3 4 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us So that the Righteousness of the Law hath its perfection and accomplishment also in them that believe they having fulfilled the Law vertually and by Faith in Christ their Head So that as the Apostle puts the question Rom. 3.31 Do we then make void the Law through Faith The answer is full God forbid yea we establish the Law So that this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe is a most perfect and compleat Righteousness both with respect to Christ and also with respect to all them that believe who have better fulfilled the Law in Christ their Head than could have been by the first Adam if he had never sinned but of this more fully under another inference 2. Hence also we infer the stability and duration of this Righteousness for if it be the Righteousness of God and that as he is the sole author of it as the Foundation of his new Creation in Christ conferred freely by his Grace contrived by his Wisdom and effected by his mighty Power manifested in Christ and also in all them that believe as yeâ— have heard then it is a stedfast Work that abideth unalterably and unchangeably the same for ever for such is the nature of all God's Works Even the Works of the Old and First Creation that they are established and stand fast for ever as Eccles. 3.14 I know that whatsoever God doth it shall be for ever i. e. it shall stand and remain as God hath made it and neither man nor any Creature can alter or change that which God hath done For Solomon explains himself in the following words nothing can be put to it nor any thing taken from it and God doth it that men may fear before him i. e. that men may pay a due reverence to the works of God and subscribe with a holy submission thereunto Now if this be the nature of all Gods Works even in the first and old Creation that whatsoever God doth abideth for ever and cannot be changed by man or by the Sons of men then how much more is it so in his works of the new Creation in Christ which must and shall stand fast forever for as the Will and Wisdom of man cannot alter or change them so God hath declared that he will not
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
THE True Light Shining in Darkness And dispelling the Mists of Errour arising from the Darkness of Man's heart c. promoted by the Prince of Darkness against the Truth of God in the matter of our JUSTIFICATION Shewing That by the deeds of the Law or Man 's own Righteousâ—ess no flesh can or shall be justified in the sight of God The First Part. By THO. TAYLOR the meanest and unworthiest of the Servants and Ministers of Jesus Christ and now Pastor to a small Congregational Church in Cambridge Rom. 1.21 22. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned professing themselves to be wise they became fools LONDON Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside 1693. TO THE READER WHoever thou art that Readest this small Treatise upon so great a Subject as the matter of mans Justification before God know that thou art concerned to consider seriously and weigh well in thy mind what is here written without prejudice forasmuch as thou art the man to whom this word is sent either for the informing and undeceiving thee in this matter if thou be'st deceived Or for the confirming thee in the truth and strengthning thy Faith in Christ. If thou be'st already by the teachings of Gods holy Spirit one that knowest him that is true and arâ— in him that is true even in his Son Jesus Christ 1 Joh. 5.20 And we know the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ. This is the true God and eternal Life And it is immediately added Little Children keep your selves from Idols And though there be many Idols in mans heart yet this is one of the greatest and most dangerous and hardest to be departed from a mans own righteousness if it be but as it were by the works of the Law And as we know that an Idol is nothing but the Image and Likeness of that which it is not So verily this mans own righteousness is nothing a meer Imagination of Mans own heart exalted against God which is not nor cannot be in Gods sight and so it should be in thine Abominable to thee and abhorred by thee as it is to him Job 15.14 15 16. What is man that he should be clean And he which is born of a Woman that he should be righteous Behold he putteh no trust in his Saints yea the heavens are not clean in his sight How much more abominable and filthy is man which drinketh iniquity like water And 9.30 31. If I wash my self with Snow-water and make my hands never so clean yet shalt thou plunge me in the ditch and mine own cloaths shall abhor me And Luke 16.15 And he said unto them Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongsâ— men is abomination in the sight of God Read therefore this small Treatise pray tâ— God that thou mayest read it without prejuâ—dice To help thee so to do as much as in me lieth I declare unto thee three things namely 1. That I am not ingaged in Spirit worldly interest or design with any party now engaged disputing and contending one against other about these matters further than for the truths sake and so far as the truth of the Gospel obligeth me to defend and bear witness to the same as it may be found to lodge and dwell on the one side or on the other in any part of it And perhaps it will sufficiently appear that I am not of that party that may boast much of this Doctrine which is most true in it self and yet did not give proof and assurance of hope that themselves are sincere and sound in the Faith of Christ. The Doctrine may be true in its self and yet their Faith in the receiving of it be but a dead and a vain Faith which will never save them as James 2.17 18 19 20. Even so Faith if it hath not Works is dead being alone Yea a man may say Thou hast Faith and I have Works shew me thy Faith without thy Works and I will shew thee my Faith by my works Thou believest that there is one God thou dost well The Devils also believe and tremble But wilt thou know O vain man that Faith without Works is dead And ungodly men still though boasting of the Grace of God in works yet denying indeed the only Lord God and our Saviour Jesus Christ by turning the grace of God into lasciviousness Jud. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ. And too many such Professors we have now who in Spirit and Practice Course of Life and Conversation practically deny what they verbally profess as they had there Tit. 1.15 16. Unto the pure all things are pure But unto them that are defiled and unbelieving is nothing pure but even their mind and Consciâ—nce is defiled They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate But let not this offend thee for truth is truth still and will be for ever Hebrews 13.7 8. Remember them which have the rule over you who have spoken unto you the word of God whose Faith follow considering the end of their conversation Jesus Christ the same yesterday and to day and for ever Phil. 3.17 18 19 20 21. Brethren be followers together of me and mark them which walk so as ye have us for an ensample For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the Cross of Christ whose end is destruction whose God is their Belly And whose glory is their shame who mind earthly things For our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ Who shall change our vile body that it may be fashon'd like unto his glorious body according to the working whereby he is able even to subdue all things unto himself 2. Here thou wilt find no carnal weapons as Oratory enticing words of mans wisdom excellency of speech fierie if not perverse disputings of men of corrupt minds and destitute of the truth No reasonings after the Flesh and the Wisdom of the World which cometh to naught But evidence and demonstration of the Spirit with power 2 Cor. 10.3 4 5. For though we walk in the Flesh i. e. in the body we do not war after the Flesh i. e. after the carnal mind which is corrupt and weak For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong
the flesh cannot please God The person being Sinful all his deeds and works are Sinful also and neither his person nor his deeds or works can be pleasing or acceptable unto God by the law and therefore it is written also Heb. 11.6 But without Faith it is impossible to please God which it would not be if a Man could be righteous by the works of the law and without Faith i. e. Faith in Christ he might then please God by the works of the law and and without Faith Now let all these particular Considerations be brought together into one namely that the law requireth personal perfect and perpetual obedience continually and that in all points and doth also require a sinless Person and it will easily appear that it is become absolutely impossible to every Man since Adam as it was also to Adam himself after the fall ever to become righteous by the works or deeds of the law And therefore as impossible for any Man to be justified in the sight of God by the works of the law seeing he cannot by the works of the law be righteous for this were to suppose that a Man might be justified without righteousness which to suppose is a contradiction and absurdity And thus having done with the Reasons of the Doctrine namely that by the deeds of the law no Flesh shall be justified in Gods sight We proceed next and further to enquire Q. Why the infinitely wise and holy God who created Man such an excellent and glorious creature after his own Image and put him under such an excellent law so holy just and good should suffer this excellent creature and this excellent law of his by the interposition of Sin to be so frustrate and disappointed that it is now become impossible for Man to be justified by the law and the deeds of it Answ. This must be resolved ultimately into the Sovereign will and pleasure of God as our Lord Christ upon another occasion Father I thank thee Lord of Heaven and Earth that thou hast hid these things from the wise and from the prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight Mat. 11.25 A stupendious Mystery it was And can be resolved ultimately into nothing less than the Sovereign will of the blessed God and Creatour who may do what he pleases his own will being the most perfect Rule and his own glory the highest and ultimate end of all his works Certain it is that the holy God could easily have prevented Sin and have preserved his Creature Man under the Conduct of the pure and holy Law of his unto Eternal Life and Glory but it seemed not good in his sight so to do Knowing how to over-rule so great an evil as Sin and the Transgression of his holy Law to the further manifestation of his own greater glory and the greater good of his own Elect And therefore we further find by inquiry into this matter by the Light of the Holy Scriptures That this so stupendious and mysterious a work of his Providence with respect to man was necessary in order to the manifestation of his own greater glory and mans greater good in five or six things 1. Namely first That thereby he might take occasion through Sin and the Transgression of his Law to bring to light and give forth the manifestation of his Eternal Election of Grace both amongst Angels and Men before the World was which was a Mystery hid in God till the discovery and manifestation thereof now began to apppear 1. Amongst the Angels of Heaven amongst whom Sin entred and so great a number of them leaving their first habitation and were cast down to Hell for their transgression whilst a remnant of them were preserved and were confirmed of God in Christ as Ephes. 1.10 Gods Election of Grace toward some became manifest and apparent and his severity towards the rest that Sinned whom he spared not but cast them down to Hell and 2 Pet. 2.4 So that here is a difference and a discrimination made betwixt Angels and Angels some cast down to Hell others preserved and confirmed in Heaven And that which made the difference was not any natural goodness and excellency of Endowments in the one more than the other but the free Grace and Election of God in Christ preseverd and confirmed some that they did not that they should not Sin whilst the rest sinned and were cast down to Hell Hence the elect Angels on the one part 1 Tim. 4.21 and the Angels that Sinned on the other divide the whole World of Angels And as vast a difference and distance is put betwixt the one and the other as betwixt Heaven and Hell as betwixt Light and Darkness Hence of the same lump of the Angelical Nature are made Angels of Light as 2 Cor. 11.14 and Angels of Darkness 2 Pet. 2.10 Angels of Heaven as Mat. 24.36 and Angels of Hell as Mat. 25.41 the Holy Angels as Mat. 25.31 And the wicked or Apostate Angels as Jud. 6. 2ly Amongst Men in this World God took occasion by Sin and the trangression of his Holy law to manifest his Election of Grace even amongst Men on Earth as he had already amongst Angels in Heaven And now a difference is put betwixt the seed of the Woman namely Christ as the head of this Election and all the Elect amongst Men whom the Father had chosen in Christ before the foundation of the World Ephes. 1.4.2 Tim. 1.9 and whom the Father had given to Christ out of the Wold John 17.9 These all are one in Christ by virtue of this Election and are to be brought unto actual conformity to him in Grace here and Glory hereafter Christ the first Born and they all brethren to him and one to another in him as Rom. 8.29 And the seed of the Serpent on the one hand that is all the Children of the Devil or wicked One who are now distinguished and made manifest by the admission and entrance of Sin as 1 John 3.9 10. And as Sin took occasion by the law for if there had been no law there had been no Sin or transgression so the Grace of God took occasion by Sin and by the transgression of the law to manifest it self both amongst Angels and Men to Gods greater Glory and the greater good and glorious advantage of his Elect. Oh the depth both of the Wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out How hath the Election of Grace taken occasion by the Sin and misery of Mankind to shew and manifest it self in glorious triumph over all Mans sinfulness and unworthiness as well as over all Mans works and righteousness by the law in over ruling the one and excluding of the other that the purpose of God according to Election might stand not of works but of him that calleth as Rom. 9.11 and again Rom. 11.7 The Election hath obtained it and the rest
a great and glorious truth of God in Christ but also most sure and stedfast and worthy of their utmost trust and confidence their inward relyance and dependence upon it as to their hope of Justification and Eternal Life in Christ yea an object of their Spiritual joy and delight their rejoycing in Christ their inward peace with God and comfort doth flow from it Rom. 5.1 Being justified by Faith we have peace with God and v. 2. We rejoyce in the hope of the Glory of God Which we could not do if we had not perfect and compleat Righteousness by Faith in Christ as it is written Col. 2.10 And ye are compleat in him who is the head of all principality and power Now it hath been shewed how Jesus Christ as the Author of this Righteousness is exalted far above all principality and power and is made head thereof Angels Men all things in Heaven Earth being made subject to him as a reward of his obedience by which exaltion he is declared in Heaven and Earth to be Jesuâ— Christ the Righteous And therefore ye are compleat in him saith the Apostle i. e. ye have that perfect and compleat Righteousness by Faith in him by which ye are now Justified before God the Father The perfection of his Righteousness which ye have by Faith in him renders you compleat and perfect ye are compleat â—n him which you could not be if ye had not a perfect Righteousness in him by Faith to stand before God in The force of the Argument lyeth in this ye are compleatly and perfectly Righteous in him i. e. in Christ your Head and need not any thing of mans Wisdom or Works to make addition unto this Righteousness which ye had in him No no all the Wisdom of Angels and Men can add nothing to your perfection in Christ ye are compleat in him And therefore Beware lest any man spoil you through Philosophy and vain deceit after the traditions of men after the rudiments of the World and not after Christ as vers 8. And let no man beguile you of your reward in a voluntary humility c. as verse â—8 As if he had said there are many pretences amongst men both Philosophers and false Christians to invent and find out a Righteousness of their own after their own wisdom and after their own traditions and each striveth to exceed other in their inventions of this sort and some place their Righteousness in this and others in that work and esteem of their own superstion according to the strictness of their order and way But beware ye and let no man spoil you of your reward Spoil and Rob you of your hope of Righteousness by Faith in Christ alone without works either works of the Law or works of mans superstition fâ—r ye are compleat in him And therefore adhere unto and rely upon yea also rejoyce in this perfect Righteousness which is in him and by Faith in him alone And be not moved away from the hope of the Gospel upon any pretence whatsoever for ye are compleat in him And such is the perfection of this Righteousness which is by Faith in Christ unto all and upon all them that believe that as Rom. 10.3 'T is written for Christ is the end of the Law for Righteousness to every one that believeth The end of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there is a twofold end of a thing there is finis extensionis the end unto which any thing is or may be extended and there is finis perfectionis the end by which any thing is perfected and consummated now Christ is the end of the Law for Righteousness in both he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both finis extensionis and finis perfectionis 1. He is the end of the Law for Righteousness to every one that believeth He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis extensionis the utmost end which the Law doth or can extend or be extended and stretched out unto Now the Law is of great and large extent as Psal. 119.96 I have seen an end of all perfection but thy commandement is exceeding broad Creature perfection is that which a man may easily search out and see to the end of he may search out and see the utmost extent thereof how far it can go and how far it doth extend So here saith the Psalmist I have seen an end of all perfection but thy comandment is exceding broad A man cannot so easily see to the the end of the commandment and find out the extent thereof No saith the Psalmist again It is exceeding broad The Law and Holy Commandment extends to all within as well as to all without it extends to the Soul and Spirit of a Man within to all the Internal Faculties The Mind and Conscience the Understanding Will and Affections and to all the Internal motions and operations thereof whether they be good or evil It extends to all the thoughts and imaginations of the thoughts in the heart of a man as Gen. 6.5 It extends to the Principle and End of a mans way and work as Zech. 7.5 6. It extends to the most Secret thoughts and intentions of the Heart and divideth asunder betwixt the marrow and the bones Heb. 4.12 13. It extendeth to all the words and actions of a mans Life and Conversation to all his religion and religious performances Mat. 5.23 24. and v. 27 28. and v. 40 41 42. and v. 43 44. to the end The Law in the Spirituality and purity of it extends to all that a man is every way as a man and as a Christian as considered in his place station and relations and it extends to all that a man hath and to all that a man doth Oh! well might the Psalmist say But thy Commandment is exceeding broad But yet as broad as the Commandment is and considered in the utmost extent of it the Obedience and Righteousness of Christ extendeth its self to the utmost breath and length yea to the utmost extent of the Law in the Spirituality and Purity and Diffusiveness thereof yea it doth exceed and go beyond the Law For the Law required but a mans Righteousness and Obedience as Rom. 10.5 The Man that doth these things shall live by them But lo here is a Righteousness brought in and an Obedience performed to the whole Law in the utmost extent of it by him who is God as well as Man even the Righteousness of God! And thus Christ is The end of the Law for Righteousness to every one that believeth as the end of the Law is finis extensionis But then again Christ is the end of the Law for Righteousness to every one that believeth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the Law is finis perfectionis i. e. the perfection accomplishment and finishing of the Law in the spirituality purity universality and perpetuity of it And in this sense also Christ is the end i. e. the perfection of the Law as