is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 4. But suppose we could quit our selves of that too that we could free our selves from all sin both actuall and originall yet then consider what must necessarily follow Surely to such a man there would be no need of Christ Mat. 9.12 They that be whole need not the physitian but they that be sick Christ is the great Physitian of the soul they that are righteous they need not a Christ only those that are sick those that are sinners If any man can be justified by the works of the law then in vain is it that Christ tasted death for every man in vain is it that he died for all men It is not mine but the Apostles inference Gal 2.21 If righteousness come by the Law then Christ is dead in vain Those that pretend to the righteousness of works they do what lies in them to make the death and passion of our blessed Saviour in vain and to no purpose They have no need of him 5. But suppose that they stood in need as our adversaries will acknowledge it in another way to merit for them that they may be able to merit for themselves yet whilest they think to be justified by their works Christ will have nothing to do with them Saith our Saviour to the Pharisees who trusted in themselves that they were righteous Mat. 9.13 I came not to call the righteous but sinners to repentance And Mat. 18.11 The Son of man is come to save that which is lost And in another place he tels us That he was not sent save to the lost sheep of the house of Israel Till therefore we finde our selves in a lost condition Christ hath no errand to us The Apostle shall conclude this point Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are faln from Grace The Churches of Galatia were exceedingly troubled with these Pharisaical Justiciaries and indeed his whole Epistle is nothing in a manner but a confutation of such proud and vain boasting and here he shewes them in few words what the issue of that was whilest they put confidence in works though they professed Christ yet thus indeed they made him of no effect they inslaved themselves to the bondage of the Law and so cast themselves out of the estate of Grace Beloved mistake me not I speak not this to remit your care and zeal of weldoing God forbid The Law must still be the rule of your holy walking Rom. 3.31 Do we make void the Law through faith God forbid yea we establish the Law And this we pray Col. 1.10 That ye might walk worthy of the Lord unto all wel-pleasing being fruitful unto every good work To this we exhort and charge you 1 Tim. 6.17 You that are rich in this world that ye do good that ye be rich in good works ready to distribute willing to communicate laying up in store for your selves a good foundation for the time to come that ye may lay hold upon eternall life Thus we presse you further Rom. 2.6 God will render to every man according to his works According to his works though not for his works as the meritorious cause According to our works so shall be the degree of glory Thus in the way of thankfulnesse in the way of obedience and that you may receive the crown of righteousness a greater measure and degree of glory no Papist in the world can more earnestly preach works then we do And it is observed that in lesse then one hundred years since the Reformation more works of charity have been done in England then in three hundred years before Wo is me that latter times are grown more barren in good works more fruitful in the works of darkness But so it was prophesied because iniquity shal abound the love of many shall wax cold Yet when all this is spoken it is not to merit heaven by so doing Ephes 2.8 By grace ye are saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them We are created to good works yet not saved by them lest any man should boast Rom. 4.2 If Abraham were justified by works he hath whereof to glory It is not of works therefore but meerly of free Grace Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt And Rom. 11.6 If by Grace then is it no more of Works otherwise grace is no more grace So not to discourage Works but to take you off from that self-self-justification in a legal way and to build your Faith upon the sure foundation I proceed to 2. The Righteousness of Faith This is that true Evangelical Righteousness by which we stand justified before God not the righteousness of Works but the righteousness of Faith Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all that believe The righteousness of God without Works the righteousness of God which is by the Faith of Jesus There is a remarkable expression and it is worthy our observation Rom. 9.30 The Gentiles which followed not after righteousnesse have attained unto righteousnesse even the righteousnesse which is of Faith But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Wherefore because they sought it not by Faith but as it were by the Works of the Law The Gentiles which sought not after Righteousnesse they found it the Israelites which sought after Righteousnesse they found it not this is a strange mysterie but the Apostle shewes you the meaning of it The Gentiles sought not righteousnesse in the way of Works but in the way of Faith the Israelites sought it not in the way of Faith but in the way of Works The more we seek for it in this legall way the further we are carried from it Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God It is not then the righteousnesse of Works but the righteousnesse of Faith which gives us interest in the Promises and intitles us to this rejoycing To discover therefore what this Righteousnesse is I shall shew unto you 1. That it is the Righteousnesse of Christ it is not our own righteousnesse but Christs righteousnesse Isa 45.24 25. Surely shall one say In the Lord have I righteousnesse In the Lord shall all the seed of Israel be justified and shall glory Not a righteousnesse wrought in us
but a righteousnesse wrought for us not in our selves but in the Lord. In the Lord have I righteousnesse and in the Lord shall all Israel be justified Hence Jer. 23.6 This is his Name whereby he shall be called THE LORD OVR RIGHTEOUSNES And as it is the language of the Prophets so of the Apostles Hence is it that they call it the Righteousnesse of God Rom. 3.21 The righteousnesse of God without the Law is manifested V. 22. The righteousnesse of God which is by the Faith of Jesus And Phil. 3.9 The righteousnesse which is of God by Faith 2. That this Righteousnesse of God is received by Faith So the Apostle there explains it in Phil. 3.8 9. I count all things but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God by Faith By Faith it is that we receive Christ Joh. 1.12 As many as received him to them he gave power to become the sons of God even to as many as believed on his Name To receive him and to believe on him is one and the same By faith we receive Christ so by faith we receive the righteousnesse of Christ And take notice of the manner how it is worthy your observation that you may know the nature of that Faith which justifies 1. We receive this righteousnesse into our heads hence knowing sometimes is set for believing Joh. 17.3 This is life eternal to know thee and Jesus Christ whom thou hast sent Then 2. We receive this righteousnesse into our hearts As we know it so we love it Hence that phrase Act. 15.9 Purifying their hearts by Faith And then 3 We receive this righteousnesse into our lives and conversations As we love it so in some measure we are transformed into it So the Apostle followes it Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death Where there is a receiving of the righteousnesse of Christ by saith there is a conforming to the same likenesse For you must know that true faith is not an idle speculative notion of the brain but a powerful working grace upon the heart Faith is sometimes reckoned amongst the gifts of the Spirit 1 Cor. 12.9 And sometimes it is reckoned amongst the fruits of the Spirit Gal. 5 22. Faith is sometimes a Gift and sometimes a Grace As it is a Gift so it is speculative and notional as it is a Grace so it is powerful and practical And this at once if righly understood easily reconciles St. Pauls conclusion That a man is justified by Faith without the deeds of the Law with that of St. James Ye see then how that by works a man is justified and not by faith only Not by faith which is alone but by a working Faith Though works be not the meritorious cause in point of justification but the righteousnesse of Christ received by faith yet this faith is working and it works this righteousnesse as into our heads so into our hearts and into our lives Though it be not this work of righteousnesse wrought in us that properly justifies but the righteousnesse of Christ wrought for us yet true justifying faith thus receives this righteousnesse 3. That this Faith thus receiving Christ is accounted unto us for righteousnesse God imputes that righteousnesse of Christ to us if we thus believe Jam. 2.23 Abraham believed God and it was imputed unto him for righteousnesse and he was called the friend of God That righteousnesse whereby Abraham was justified in the sight of God it was a righteousnesse imputed Not a Putative righteousnesse as our Adversaries scornfully reproach it but a reall righteousnesse the righteousnesse of Christ yet an imputed righteousnesse So is that righteousnesse by which we are justified Rom. 4.23 It was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him who raised up Jesus from the dead We are justified in the same way and by the same faith that Abraham was Gal. 3.6 Even as Abraham believed God and it was accounted to him for righteousnesse So it is with us Vers 7. They that are of the faith of Abraham are the children of Abraham Vers 9. They which be of the faith are blessed with faithfull Abraham What Abraham's faith was we read Heb. 11.7 Abraham when he was tryed by faith offered up Isaac and he that had received the promises offered up his only begotten son of whom it was said that in Isaac shall thy seed be called accounting that God was able to raise him up even from the dead from whence also he received him in a figure Did Abraham see no further then this figure Yes doubtlesse In this he beheld God sacrificing his own son on that very mount where he should have offered Isaac Isaac was but the Figure Christ is the Substance Saith our Saviour Joh. 8.56 Abraham rejoyced to see my day and he saw it and was glad And so all the Patriarchs 1 Cor. 10.4 They all did drink of the same spiritual drink for they drank of that rock that followed them and that rock was Christ They of that rock that followed them as we of that rock that is gone before us Abraham saw Christ with the eye of Faith and believed on him and testified his faith by his works faith working by love saith God Gen. 22.12 Now I know thou lovest me seeing thou hast not withheld thy son thine only son from me And this faith was counted unto him for righteousnesse Thus may you see what that righteousnesse is by which we stand justified in the sight of God It is not the righteousnesse of Works that exact unsinning obedience to the whole Law of God but it is the righteousnesse of Faith the righteousnesse of Christ received by faith which is accounted unto us for righteousnesse And thus you may easily resolve the Riddle How a man may be righteous and yet a sinner Though a sinner in himself in relation to the righteousnesse of Works yet without sin in Christ in relation to the righteousnesse of Faith the righteousnesse of Christ through faith imputed unto us for righteousnesse And this is that righteousnesse which intitles us to all the promises and gives us an interest in this joy of Saints 1 Pet. 1.8 Believing ye rejoyce with joy unspeakable and full of glory But because this is a point of such high concernment for the further clearing of it a question must be here propounded How a man may be justified by the righteousnesse of another This is indeed the dark side of the cloud not to be discern'd with the eye of sense or reason Consult we with the sacred Oracles which cannot deceive us Rom. 4.5 6. To him that worketh not but believeth on him that justifieth the ungodly
no portion in his death 2. The nature of that faith by which we receive this righteousnesse True faith as I told you is not an idle speculative notion of the brain but a powerfull working grace upon the heart Act. 15.9 Purifying their hearts by faith Those that pretend to faith and have not their hearts in some measure purified they do but flatter themselves with a meer fancy and a vain presumption It is but a counterfeit a false faith Faith without Works is dead saith St. James and St. Paul tels us that faith worketh by love As faith without works is but a dead faith so works without love they are but dead works Though I give all my goods unto the poor and have not charity I am nothing Now faith it begets love and the more we believe that God hath done all this for us the more it inflames our heart with the love of God And love is of a constraining nature it sets a man upon work indeed David's three Worthies will adventure through the whole host of the Philistims to fetch water from the well at Bethlehem out of their love to David And St. Paul commends the Macedonians that to their power yea and beyond their power they were willing of themselves As St. James therefore Show me O man thy faith by thy works So true faith is no invisible grace but a grace which may be seen seen by its works Such is the faith by which we obtain the blessing When Isaac blessed his son Jacob he cals to him Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not He would not blesse him by the voice but he will feel and handle him whether his hands be the hands of Esau so God will not blesse us by the voice because we say that we believe but he will feel and handle us whether our hands be the hands of faith hands that work the works of faith And take further notice that true faith it hath two hands as with the one it holds upward and layes hold upon the righteousnesse of Christ for justification so with the other it works downward and conveys this righteousnesse into the head and into the heart and into the life for sanctification Those that flatter themselves with a good faith to God-ward and yet without works they do but prophesie to themselves a lie a false vision and a divination and a thing of nought the deceit of their own heart It is but a counterfeit a false faith and receives but a counterfeit a false righteousnesse not the righteousnesse of God which is by the faith of Jesus 3. The nature of God whose righteousnesse this is Where the righteousnesse of God is there must needs be a change for will God cast pearls before swine or give holy things to dogs Will he put this new wine into old bottles or these holy things into unclean vessels No but first he gives us a new heart and creates in us a right spirit For what fellowship hath righteousnesse with unrighteousnesse Where the righteousnesse of God is it transformes us in some measure into its own likenesse 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. You have seen the glory of the Lord the glory of his righteousnesse We all and with open face if the God of this world hath not blinded our eyes behold though but as in a glasse on w th an eye of faith yet thus beholding it hath wrought a change and into the same likenesse so will it transform us from glory to glory from the glory of grace here to that glorie of glories in the highest heavens But thus there is a work of the Spirit here here it begins the change and we are changed into the same image When the Sun comes in at the window it inlightens the room so when the Sun of righteousnesse shines into a soul the beams of that righteousnesse must needs reflect upon that soul When Moses had been talking with God we read that his face shined So is it impossible that we should have to do with this righteousness of God but the splendor of it will in some measure put upon our hearts the beauties of holinesse It must needs be thus The Apostle followes it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more Heb. 9.13 If the bloud of buls and of Goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the Bloud of Christ who through the eternall Spirit offered himself without spot to God purge your consciences from dead works to serve the living God If there was any thing in those outward shadowes how much more in the bloud of Jesus If they purified the flesh how much more shall this purge your consciences If there be not this purging work upon your souls never speak of this righteousnesse of God received by the faith of Jesus Thus you see though we be not justified by works but by the righteousnesse of God which is by faith yet doth it not loosen the rains to profane liberty but rather layes weight upon us and works as naturally flow from it as the stream from the fountain It is the end of our redemption that we might be a people zealous of good works it is the nature of true faith it cannot lie idle but it works by love and the righteousnesse of God transforms us in some measure into the same likenesse And thus we know that we have title to the promises and an interest in the seed-time of light here and that harvest of joy hereafter An Exhortation to walk in this Righteousnesse For conclusion therefore you that profess the faith not the righteousness of works but the righteousnesse of God which is by Faith remember there is one thing necessary one thing in comparison of which all other things are but as losse as nothing nay as dung worse then nothing It is that of the Apostle that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ Labour O labour for this righteousnesse that ye may get it first into your heads that ye may know it then into your hearts that ye may love it then into your lives that ye may shew forth the power of it as the Apostle followes it Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death So that the life of Jesus might be manifested in our mortal bodies O let your conversation be as becomes the Gospel Do not O do not cause the Adversary to reproach It is the lewdness of your lives that casts the reproach upon this Doctrine O let not the name of
from him Though the least amongst the thousands in Israel yet providence having made me Overseer in the flock where this Case is concerned I humbly crave leave to cast in my mite 1. It cannot be denied but that the Husband is bound in conscience to allow his Wife an honourable maintenance beseeming his Estate and quality for they twain being one flesh otherwise he should be one of Solomon's fools who lives beside his wealth Eccles 6.2 2. Where the Court hath determined what that maintenance shall be he ought to submit unto their judgements for the Judgement is not theirs but Gods 3. If he disobey he sins against God for the Powers that be are ordained of God 4. Yet he is not bound further then the Decree enjoyns if that expire upon her return unto her Husband it is supposed that then she should acquiesce again in her Husbands love 5. Nor is it convenient that she should have assurance in case of dislike the second time because that would be as a snare upon her ☜ upon the least discontent to be gone again considering natures frailty and the deceitfulnesse of the heart And did she seriously consider this she would not desire it 6. However I conceive at present ☞ matter of maintenance is no sufficient ground for a separation except in case of extreme necessity here indeed there is no Law for if she hath not whereupon to live at all she cannot live with her Husband Examine therefore whether the maintenance disputed be of absolute necessity to a being or only of conveniency to wel-being If the latter only though I will not take upon me peremptorily to determine yet I conceive far greater inconveniencies in a separation then in co-habitation I shall humbly propound my reasons and submit them to better judgement 1. From that of God in Paradise Gen. 2.24 Therefore shall a man leave father and mother and cleave to his wife Examine 1. Whether the Woman must not cleave to her Husband as well as the Man unto his Wife 2. If they must forsake father rather then not hold together whether not the fathers house those honours and punctilio's if the greater why not then the lesse In a word what God hath joyned together let no man put asunder and if no man how that which is lesse then man 2. From that of our Saviour in his excellent Sermon on the Mount Mat. 5.32 But I say unto you Whosoever shall put away his wife saving in the cause of fornication causeth her to commit adultery Examine here 1. Whether a Woman may separate her self seeing the Man cannot 2. Whether any may do it except for fornication and then where is maintenance ☞ 3. If a Woman should forsake her Husband and he commit folly with another whether she be not guilty of that sin 4. Whether she do not contract a guilt though he do it not whilest she thus laies him open to temptation And here is more then the greatest of inconveniencies be it that of Solomon his continuall dropping 3. From that of the Apostle 1 Cor. 7.3 4 5. Let the husband render unto the wife due benevolence and likewise the wife unto her husband for the wife hath not power of her own body but the husband and likewise the husband hath not power of his body but the wife Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency Examine from the words in order 1. Whether it be lawfull for the Wife to withhold due benevolence whilst she complains of churlishnesse 2. Whether the Wife hath power of her own body whilest she disputes for maintenance ☞ 3. Whether it be not a defrauding of her husband whilest she continues in a separation without his consent 4. Whether with consent it be lawfull to separate save only for a time 5. Whether for a time save only for this end that they may give themselves to fasting and prayers 6. Though they do it to this end yet whilest they continue in a separation whether do they not expose themselves to Satan to tempt them to incontinency Madam The fame of your perfections makes me very bold you are able to apprehend much in a little and to correct that which is amisse you know this is written with a running pen. I have but even now received the Case from you Beware of those who strengthen you in the way which is in it self to say the least of it that can be but of bad report and assure your self that as much is spoken to Sir N. as becomes a faithfull steward I am sure that passage in our ancient Liturgie is not disagreeing with Canonical Scripture Cursed is he that parts between Man and Wife and let all the people say Amen Confident of your acceptance because though weak yet from an upright heart I rest Madam Your Ladiships most Humble Servant William Moore Septemb. 3. 1654. FINIS These Books following and severall others are to be sold by Henry Eversden at the Grayhound in Pauls Church-yard AN Exposition with Practicall Observations on the Nine first Chapters of the Proverbs by Francis Taylor Minister of Canterbury in quarto Imputatio Fidei Or a Treatise of Justification wherein the imputation of Faith for Righteousnesse mentioned in Romans 4 5 6. is explained by Mr. John Goodwin Minister of the Gospel in quarto Lucas Redivivus or the Gospel-Physitian prescribing by way of meditation divine Physick to prevent diseases not yet entred upon the soul by John Anthony Doctor in Physick in quarto A Comment on Ruth together with two Sermons one teaching how to live well the other minding all how to die well by Thomas Fuller Author of the Holy State There is now ready to publish these following 1. Laz. Riverius his Universal body of Physick in folio 2. The seventh day Sabbath sought out and celebrated by Tho. Tillam in Octavo FINIS