fit them to destruction And after the hardness and impenitency of their hearts to treasure up to themselves wrath against the day of wrath and the revelation of the righteous judgment of God as Rom. 2.5 6. And thus have we done with the Doctrinal Part I proceed to the Application Use 1. Hence we may infer and be informed that no Man can be justified by the light within him and by his obedience to that light there hath been a Generation of Men amongst us that have made a greater noise about the light within and which they say is in ever Man in its measure and degree and that by harkening to the light within and obeying the same a Man may be righteous yea become perfect and as they have affirmed to be without Sin but let us a little examine the matter and we shall quickly find the falshood of this boasting and confidence for this light as they call it is either true or false if false and not warranted by the Holy Scriptures then it is not light but darkness and as our Lord saith Mat. 6.23 If therefore the light that is in thee be darkness how great is that darkness But we will suppose that this light which they speak of and affirm to be in every Man be true light in its measure and degree and if it be so then at best it can be but the light of Gods Holy law as the works of it is written in the Conscience of a Man It can pretend no higher and then no Man that can pretend to the highest degree of that light and of obedience thereunto can possibly become righteous and be justified in the sight of God thereby For then a Man might be justified by works of the law contrary to the clear light of the Holy Scriptures But forasmuch as no Man shall or can be righteous and justified before God by the law and the deeds or works thereof in whatsoever manner or degree they can be performed by him It is most clear certain and plain that no Man can be justified in the sight of God by the light within nor by all his obedience thereunto 2. Hence we may also infer and be certainly â—formed that no Mâ—n can be justified in the sight of God by Morality or Moral Vertue Morality or Moral Vertue is nothing else but obedience and conformity to the Moral law contained in the Decalogue or Ten Commandments though generally it is restrained to the Duties of the Second Table And many of the Heathens who knew nothing of instituted Religion and Worship which depend only upon Divine Revelation have attained unto divers Moral Vertues and have therein excelled many called Christians and many amongst the professors of Christianity have made little pretence unto or Conscience of instituted worship further than the bare name of Religion yet have been found amongst Men more Morally honest and vertuous than some others that have had a greater name fame for Religion and thereby have attained more reputation and esteem amongst Men than multitudes of loose pretenders to instituted Religion Yet when all due encourgement and praise is given and allowed to Moral Virtue and Honesty where-ever it is found It must be affirmed and is certainly true that no man under the Heavens can be Justified in the sight of God by Moral vertue for then a man might be justified by the deeds of the Law and that by the deeds of the Law in one part of it only i. e. by the deeds of the second Table when the deeds of the first are omitted But for as much as by the deeds of the Law no flesh shall be justified in his sight it followeth as a necessary and undeniable consequence that moral vertue cannot justifie a man nor that any man can be justified by moral vertue in the sight of God and although there have not been wanting amongst the Philosophers of old and amongst false Christians of latter times who have by Disputing Preaching and Printing both with their Tongues and Pens endeavoured to exalt magnifie and cry up Morality against the Gospel of our Lord Jesus Christ and the righteousness of Faith yet have not been able to prevail in that attempt 3 dly Hence also we may as certainly infer and be informed that those that are justified in the sight of God are not justified by inherent grace and sanctification 'T is a great and a blessed truth that all that are justified are also sanctified as Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World We will suppose that the Grace of God is taken for the Doctrine of the Grace of God in Christ which hath appeared to all men i. e. to Jew and Gentile by the Gospel that bringeth Salvation i. e. the glad tidings of Salvation and Salvation it self when it is believed and embraced in the heart of any man by Faith Now this grace of God doth teach us 1 st Doctrinally when it is received only by a common and not saving Faith as Historical or Temporary Faith is such Faith as Devils and wicked Men and Hypocrites may have as James 2.19 20. Mat. 13.20 21 22. When it is thus received it teacheth us Doctrinally i. e. the Light of the Gospel of the Grace of God that teacheth men the Doctrine of Salvation the righteousness of Gods Justification by Faith in Christ teacheth us also To deny ungodliness and worldly lusts and to live soberly righteously and godly in this present World Which particulars do expresly contain the whole and compleat Sanctification of the Heart and of the Life i. e. in Mortification of Sin and all manner of Holy and Godly walking conversation amongst men in this World So that if any person pretending to this Doctrin of Justification righteousness by faith in Christ be otherwise than a Truly Holy Mortified and Sanctified person he is self-convict and left without excuse as the Gentiles were by sinning against and walking contrary to the light of Nature So these loose Christians by sinning against and walking contrary to the Light of Grace the fault is not in the Grace of God but in their own selves who hereby proclaim to all the World that they have received this Grace or Doctrine of the Grace of God in vain 2 dly But then when this Doctrine of the Grace of God is imbraced sincerely and with a saving Faith such as is the Faith of the operation of God as Col. 2.12 And the Faith of Gods Elect as Tit. 1.1 And Like pretious Faith 2 Pet. 1.1 Then it doth effectually teach and certainly work by the same Faith all that Sanctification and Holiness of Heart and Life here mentioned And so again 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and
by the Spirit of our God So that the same holy Spirit of God which applieth Christ to our Faith for righteousness and justification doth also apply Christ to us as and for our sanctification And every person that is truly justified in the Name of the Lord Jesus is also as truly sanctified by the Spirit and 't is as impossible for a justified person to be distitute of inherent Grace and Sanctification as it is for a man living in the body to be so without the Soul James 2.26 Nevertheless Justification and Sanctification Righteousness imputed and inherent are distinct and different things and must fall under a distinct consideration and must not cannot be confounded They differ as the cause and effect as the antecedent and consequent and though inherent Grace and Sanctification doth always accompany the person justified yet inherent Grace and Sanctification is not that Righteousness by or upon which any person is or can be justified in the sight of God For inherent Grace and Sanctification is no more can rise no higher than the writing of the Law in a mans heart and so it is described and set out by God himself Heb. 8.10 Quoted out of Jer. 31.33 I will put my Laws into their mind and write them in their hearts The work of grace inherent is but the writing of the Law in the heart and all Sanctification and Holiness is but the outward expression of this Law internally written in the Heart Now if a man could be justified in Gods sight by inherent Grace and Sanctification he might be justified by the Deeds and Works of the Law and that by imperfect Deeds and Works too for such is sanctification but the imperfect writing of the Law in the Heart and such are all even the highest attainments of inherent righteousness and acts of new and holy obedience in the Saints but imperfect Phil. 3.12 And Rom. 7.22 23 24 25. Now forasmuch as No flesh can be justified in his sight by the Deeds of the Law it is manifest and followeth by necessary â—â—nsequence that no man can be justified by inherent sanctification and obedience seeing all inherent Sanctification and Obedience is but the writing of the Law in the Heart and the Deeds of that Law so written And that which some men have imagined and endeavoured to maintain that a believer is justified in the sight of God by Evangelical righteousness i. e. his sincere obedience or obedience of Faith And that having obtained remission of sins through Faith in Christs blood his Sincere or Evangelical obedience is accepted of God as if it were perfect will plainly appear to be a false and unsound assertion and most contrary to the truth of the Gospel for although both parts of this assertion be true in sensu divisio i. e. in their different sense and with respect to the different matters to which they do relate yet in sensu conjuncto as they are confounded and referred to one and the same matter they are utterly false and corrupt as namely That a believer is justified by Evangelical righteousness is a blessed truth if referred to the right subject and matter of justifying righteousness which the Gospel doth reveal But this righteousness then is no other than the righteousness of God i. e. the personal and perfect obedience and righteousness which Christ who is God Man hath performed for us and in our stead as the Second Adam and Head of the whole Church of the Elect And is therefore called The righteousness of God in opposition to all a mans own or inherent righteousness Rom. 10.3 4. Phil. 3.9 And that this is the only Evangelical righteousness i. e. that only Righteousness which the Gospel doth reveal For Justification is clear from Rom. 1.16 17. I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek For therein is the righteousness of God revealed from Faith to Faith as it is written the just shall Live by Faith i. e. not in his own but in the righteousness or another which is Jesus Christ Who is the end of the Law for righteousness to every one that believeth Rom. 10.4 But if you will understand Evangelical righteousness of and refer it to inherent grace and sanctification then it is utterly false for then a man is justified by the Law and the Deeds of it Seeing inherent Grace and Sanctification is no other as hath been already shewed And again as to the other part of this Assertion namely that God doth accept the sincere Obedience of a Believer as if it were perfect is also a blessed truth if you refer it to Sanctification only but if you refer it to Justification it is utterly false for no Righteousness of Man is or can be accepted of God as the matter of his Justification in his sight as hath been already proved for that were for a Man to be justified by the Works of the Law or his own Righteousness which is contrary to the Scriptures Now therefore the sum of the matter is that no Righteousness can be mentioned or accepted of God in Justification but the Righteousness of Christ only and although Inherent Righteousness namely Sanctification of Heart and Holiness of Life in a Believer is accepted of God through Christ as if it were perfect yet 't is so accepted as the truth and matter of his Sanctification but not as the matter of his Justification wherein none but Christ and his Righteousness can or ought to be mentioned Use 2. Let the consideration of this truth caution and warn every man to beware and take heed how he goeth about directly or indirectly to establish his own Righteousness or to seek Righteousness in and of himself by the Deeds and Works of the Law i. e. by his own inherent qualifications and internal or external acts of Obedience and so become disobedient and not submit himself to the Righteousness of God by Faith in Christ. The carnal Jews of old called Israel fell under this woful mistake Rom. 9.31 32. But Israel which followed after the Law of Righteousness hath not attained to the Law of Righteousness wherefore because they sought it not by Faith but as it were by the Works of the Law for they stumbled at that stumbling-stone they followed after the Law of Righteousness i. e. they served God instantly day and night as Acts 26.7 they attended to all the services of the Law in Sacrifices and costly Offerings and toilsom as well as chargeable observances in which they spared no cost nor pains but continued day and night and that with zeal and fervency for so was that Service carried on by Sacrifices and Offerings of divers sorts and kinds which were day and night made and some of them continually before the Lord and when the old were 〈◊〉 moved new were brought in and placed 〈◊〉 their room so that there was no vacancy
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
knowledg or conviction of Sin then such a Man might be justified by the deeds of the law but forasmuch as there is no such Man in the World since the fall of Adam there can no Man be justified by the deeds of the law in Gods sight Second Reason Because by the deeds or works of the law there is no Man righteous in Gods sight it hath already bin shewed that it cannot consist with the perfect justice and veracity of God to justifie any Man without righteousness and without a perfect righteousness commensurate to the Perfection Purity and Holiness of his law but no Man under Heaven since the fall of Adam ever had or can have such a righteousness by the deeds of the law as they are or can be done and performed by Man therefore by the deeds of the law can no Flesh be justified in his sight as Gala. 3.21 Is the law therefore against the promises of God God forbid for if there had bin a law given which could have given life verily righteousness should have bin by the law The Argument is plain namely that the law is not against the promises of God i. e. the free promise of Justification by Grace through Faith in Jesus Christ therefore the law cannot justifie because if it could justifie any Man it would be against i. e. frustrate and make void the free promise of justification by Faith for if a Man could be justified by the works of the law there could be no need of the free promise of righteousness and justification by Faith so that the promise is made void if righteousness be or could be by the law And then it is added If there had been a law given that could have given life verily righteousness should have been by the law if the law could have given life i. e. Justification verily righteousness should have been by the law supposing and taking it for granted that if there had been a law that could have given Life and Justification the same law should have given righteousness also for without righteousness there can be no Justification and Life to any Man in Gods sight But there is no Man righteous or can be righteous in Gods sight by the deeds of the law therefore no Man can be justified or have life thereby Now that there is no Man righteous or can be by the works of the law is plain from the context Rom. 3.10 19. Where the words of the Prophet David and Isaias are quoted out of the Old Testament that there is none Righteous no not one there is none that doeth good no not one Now as at the 19. v. Whatsoever the law saith it saith to them that are under the law i. e. to the Jews as well as to the Gentiles that there is not in the whole World both Jews and Gentiles one righteous Man by the deeds of the law no not one no not one that doth good no not one i. e. according to that which the law doth require And this will more clearly appear by a just consideration of the obedience which the law doth require in these Four particulars 1. The law doth require personal Obedience to the Holy and just commands thereof And every Man is under Obligation to fulfil the law in his own Person and therefore it is said Rom. 10.5 The Man which doth them shall live by them and here is one essential difference betwixt the law of Faith and the Law of works that the law of Faith accepteth the Obedience of another but the law of works requireth thee to obey and fulfil in thine own Person and if thou failest of Personal performing and fulfilling the law doth curse thee Personally as it is written Gal. 3.10 Cursed is every one that continueth not c. 2ly The Law doth require perfect Obedience in all things So that if a Man keep the whole law and fail but in one point he is guilty of all as James 2.10 and the least Sinful thought or idle word cuts off and forfeits all a Mans hope of righteousness by the Law Now forasmuch as there is no Man that ever did or since the fall of Adam ever can come up unto perfect Obedience in all things which the Law doth require so as not to fail in any one point For if such a Man were found there should be found a just Man upon Earth that doth good and sinneth not Yea there would a Man be found that might say I have not Sinned which would be to make God a liar as 1 Kings 8.46 Eccles. 7.20 1 John 1. v. 10. It is plain that there is none righteous by the works of the law no not one there is none that doth good no not one i. e. as the Law doth require 3ly The Law doth require perpetual Obedience i. e. the Perseverance Persisting and Continuance in all things that are written in the law as Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the law to do them So that if a Man could perfectly keep and fulfil the whole law so as not to fail in one point to his very dying Day and yet at last though in the Moment of Death should commit one Sin or once fail in his Obedience he hath lost all his righteousness and is become a Sinner and Transgressor of the law in Gods sight 4ly The law doth require a Sinless Person the law doth suppose and require every Man to be such as Adam was in the estate of Innocency to have the same rectitude and perfect integrity of Nature that Adam had which we call Original Righteousness and is directly contrary to Original Sin And the want of Original Righteousness as well as least the tincture of Original Sin is a Sinful defect of conformity to the law and renders a Man uncapable of fulfilling the righteousness which the law doth require so that by the law it is impossible for him that is once a Sinner ever to become righteous by all that he can do or suffer afterward Now that the want of Original righteousness as well as Original Sin is a Sinful defect of conformity to the law is plain Rom. 8. To be carnally minded is Death and the reason is added v. 7. For the Carnal Mind is enmity against God and is not subject to the law of God neither indeed can be That which we render the Carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh i. e. of Mans Nature now corrupted by sin and destitute of Original righteousness this mind of the flesh is enmity egainst God and is not subject to the law of God neither indeed can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is impossible to a man in the carnal mind or mind of the flesh to be Obedient or subject to the law sincerely and much more impossible to fulfil or keep the law perfectly And thence it is further inferred v. 9. so then they that are in
no cessation but a continued service day anâ— night from one years end to another anâ— this for the space of 2000 years and upoâ— this account as they did so they suffered mucâ— from the Nations round about both near anâ— far off and that with much constancy noâ— shrinking nor turning away from the servicâ— of their God in times of greatest danger anâ— tribulation as the Histories of Ezra Nehemiah Daniel and the 11th of the Hebrewâ— do abundantly declare And yet they attained not to the Law of Righteousnss wherefore because they sought it not by Faith but as were by the Works of the Law those words as it were are of great significancy shewing that in the nature and scope of their Sacrifices they were directed unto Christ and to seek Righteousness not by their own Works and in themselves but by Faith in Christ and this was their common Profession and Prophecies they had and promises of Salvation by the Messiah whom had they looked unto by Faith and sought Righteousness by Faith in him they had been safe But they sought it i. e. Righteousness not by Faith but as it were by the Works of the â—aw so that whilst they professed Christ â—nd Faith in him for Righteousness they closely and under-hand pursued their own Righteousness and rested in the Law and â—he Works thereof and so miscarried and this was their stumbling-stone under so bright a Profession as they made to the contrary Note That these things are mentioned and quoted out of Heb. 11.32 37. not to impeach or once to question the right Faith of those Worthies there mentioned or as if they obtained not the Righteousness of God for 't is said verse 39. These all obtained a good report through Faith but to shew what things were done and suffered by the body of that People for many hundred years and yet resting upon and trusting to their own Works and Righteousness by the Law they attained not unto the Righteousness of God i. e. the generality of them most of them through all those Generations as is expresly declared Rom. 9.31 32. For a Person or People may do much and suffer much and yet all in vain when by a fleshly mind resting upon these things as their own Righteousness they submit not themselves to the Righteousness of God which is the same that the Apostle taketh for granted 1 Cor. 13.1 2 3. and which he also plainly declareth Gal. 5.2 3 4. and herein appealeth to themselves to be their own Judges Gal. 3.3 4. And God grant that it be not our stumbling-stone also under so great a Doctrinalâ— Faith and Profession of Justification by Faith and not by the Works of the Law that we may not secretly and under-hand closely pursue and go about to establish our own Righâ—teousness if not directly yet as it were by the Works of the Law And it is that whicâ— the Nature of Man is very prone and strongly inclined unto and therefore hath great need of caution and warning in this matter for God who is jealous of his Glory will search out this close Hypocrisie and punish this dissimulation in us as well as he did in them And this new and late covering which some have found out to hide their nakedness will not be sufficient for what doth it avail them to say that we are justified by Evangelical Righteousness when this Evangelical Righteousness as they call it is not Christ's but our own Righteousness our sincere but imperfect Obedience this is to blind our selves and mock God whilst we look one way and row another this is as it were by the Works of the Law to seek Righteousness and not by Faith And it were to be wished that these men who make their boast and talk so much of sincere Obedience under the notion of Evangelical Righteousness and thereby darken counsel by words without knowledge and confound the Doctrine of Justification with that of Inherent Grace and Sanctification would first shew sincerity in submitting themselves to the Righteousness of God which is by Faith in Christ and as sincerely deny their own Righteousness in point of Justification And this would be a better evidence of their sincere Obedience to the Gospel of â—â—sus Christ than any they give without it â—e not deceived God is not mocked He that made the Eye shall not he see and he that made the Ear shall not he hear and he that formed the spirit of man within him shall not he understand and search out this Idol hid amongst the stuft as it were by the Works of the Law Turpe est Doctori quem culpa redarguit ipsum Now to back this caution and if it may be to fix it upon your spirits with the greater force I shall add three Arguments against this attempting or going about to establish your own Righteousness namely 1. This is certainly a vain and foolish attempt we may allude to Psal. 2.1 2. Why do the Heathen rage and the People imagine a vain thing the Kings of the Earth set themselves and the Rulers take counsel togetheâ— against the Lord and against his Christ. There have been those who from the beâ—ginning of the World and in all Ages anâ— Generations thereof as they have had advantages have attempted by all Humane Forcâ— and Policy against the Lord and against hiâ— Christ to oppress and exclude his Gospel and Spiritual Kingdom among men in thiâ— World but they have not succeeded they have been still frustrated and disappointed therein For yet Christ sits as King upon his holy Hill of Zion and there he shall sit and Reign by his Word and Spirit maugre all opposition of Hell and Earth So that they have imagined a vain thing which they were never yet able to accomplish nor ever shall be So let me tell you from the sure Word of God that all such as have gone and do go about to establish their own Righteousness and not submit themselves to the Righteousness of God have imagined and do imagine but a vain thing which they shall never obtain For God hath said and will not repent that by the deeds of the Law no flesh shall be justified And God is not as man that he should lye nor as the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not bring it to pass Numb 23.10 There have been those under the Old Testament that tried this attempt to the utmost but were miserably disappointed in the Issue Rom. 9.31 They attained not to the Law of Righteousness and shall any think to succeed better under the New Testament where the Light is more clear and the utter impossibility of this attempt so plainly declared that he that runs may read And what a foolish and absurd thing is it to attempt that which a man knoweth or may know before-hand he shall never be able to accomplish 2. This is also a sinful as well as a vain
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
for many false Prophets are gone out into the World And we shall first try the first of these Doctrines As namely Quest. 1. Whether Gods Elect or any sort of men were justified from all Eternity as some do say and affirm And unto this we answer affirmatively in two things Namely 1. That there is and was a gracious purpose which God had purposed in himself from all Eternity to Justifie and save his Elect through Faith in his Son Jesus Christ Ephes. 1.9 According to his good pleasure which he hath purposed in himself And again 2 Tim. 1.9 But according to his own Purpose and Grace which was given us in Christ Jesus before the World began And the Apostle in the Context doth not only plainly imply but expresly declare the same when he saith Rom. 8.28 To them who are the called according to his purpose and then ver 30. Whom he called them he also justified Therefore there is and was such a purpose in God before the World began to call and justifie them 2. That all that have been are now or hereafter shall be justified through Faith in Jesus Christ from the Foundation of the World to the end thereof have been are now and shall be Justified according to this Purpose which God hath Purposed in himself before the World began and no otherwise as Ephes. 1.11 In whom also we have obtained an Inheritance And this Inheritance cannot be obtained without free Justification by Grace as Tit. 3 7. Being Predestinated according to the Purpose of him who worketh all things after or according to the Counsel of his own Will For in that he saith all things 't is manifest that he worketh this one thing amongst all the rest even his Justifying his Elect through Faith in his Son Jesus Christ after or according to this Counsel of his own Will and Ephes. 1.3 4. Who hath blessed us with all spiritual blessings in Heavenly places in Christ Amongst which Spiritual Blessings that of Justification must be acknowledged to be one and none of the least or last of those blessings It followeth ver 4. According as he hath chosen us in him before the Foundation of the World And again 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and graee which was given us in Christ Jesus before the World began And this also is plainly declared in the Context Rom 8.30 Whom he did Predestinate them he also Called and whom he called them he also Justified And if you will ask how The answer is According to his Purpose as ver 28. According to this Purpose he calleth them and according to this Purpose he justifieth them So that thus far we do consent and agree 1. That there is and was a purpose in God from all Eternity to Justifie his Elect through Faith in his Son Jesus Christ And 2. That all that are justified are justified according to this Purpose which God had purposed in himself But then we distinguish betwixt being under a purpose of Grace from all Eternity to be justified And being Justified from all Eternity and therefore though we grant and affirm the former yet we deny the latter Namely Neg. That Gods Elect or any person in this World are or is or ever were or was justified from all Eternity This Doctrine of Justification from Eternity I say we truly reject disown and deny as a false and unsound Doctrine and contrary to the Holy Scriptures all which will more than sufficiently appear in these following Particulars Part. 1. This Doctrine in the consequent of it doth deny destroy and overthrow the truth and true Doctrine of Gods Election and Predestination which the Holy Scriptures do establish and which is one fundamental point of the true Christian Faith and from whence doth spring as from a Fountain all the parts of our Salvation This is called The Foundation of God which standeth sure 2 Tim. 2.19 And this is that from whence as from a Fountain all the parts of our Salvation do spring and proceed Ephes. 1.3 4 5 6 7 8 9 10 11 12. There are two parts of this Election of God namely foreknowledge and predestination Rom. 8.29 For whom he did foreknow he also did predestinate Now there neither is nor can be any foreknowledge or fore-ordaining of that which is from Eternity for nothing can be said to be before Eternity And foreknowledge and predestination must be before the things foreknown and predestinated and therefore if Justification were from Eternity there could be no foreknowledge or predestination thereof To speak with a holy reverence God cannot be said to foreknow himself or to fore-ordain his own blessedness and enjoyment of himself alone 't is true the blessedness of God doth consist in that knowledge and injoyment of himself which he hath in and of himself eternally But he could not fore-know himself or fore-ordain himself this blessedness because he hath and had this eternally and nothing can precede or be before eternity Even so God could not be said to foreknow and predestinate his Elect to Justification and Salvation through Faith in his Son Jesus Christ if they were Jâ—stified from all Eternity And besides it is â—ritten Gal. 3.8 For the Scripture foreseeing thaâ— God would justifie the Heathen through Fâ—â—â—h preached the Gospel before-hand to Abraham saying in thee shall all the Nations be blessed Now the Scripture could not foresee that which was from Eternity the Scripture may and doth declare that which was from Eternity as John 1.1 2. and 1 John 1.2 3. but the Scripture cannot be said to foresee that which was from Eternity yet the Scripture did foresee that God would justifie these elect Heathen through Faith therefore these Heathen were not Justified from Eternity though they were elected from eternity he therefore that saith he was justified from eternity and doth teach men so doth by consequence overthrow the Foundation of Gods Election and deny that himself and those he so teacheth were either fore-known or predestinated of God to Justification and Salvation through Faith in Christ. Part. 2. This Doctrine of Justification from Eternity doth by necessary consequences destroy and overthrow the Doctrine and Faith of reconciliation which is also another fundamental point of the Christian Faith Reconciliation must go before Justification at least in the order of Nature though not of time God must be first reconciled to that person in Christ whom he justifieth in Christ as 2 Cor. 5.18 19. God was in Christ reconciling the World to himself and then their justification follows not imputing to them their trespasses Reconciliation must be first and then Justification follows for God Justifies a sinner upon the account of the price paid and satisfaction made by Jesus Christ as Rom. 5.10 If when we were Enemies we were reconciled to God by the Death of his Son c. Now reconciliation was not nor could be from Eternity
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
before the new Therefore Justification and Life through Faith in Christ was not from Eternity but in Time though these things were laid in the purpose and counsel of God from Eternity yet they were not nor could be but in time And if any will say God calleth things that are not as if they were 't is most true but let such consider that all those things are still things that are not till God brings them forth in time Thus have we tryed this Doctrine and find it most contrary to the holy Scriptures As the Apostle Paul â—ryed the Doctrine of them who denied the Resurrection under pretence that it was past a ready whom he convinceth and confuâ—eth by the necessary consequences of their Doctrine as 1 Cor. 15 12 20. And having finished the tryal of the first opinion or doctrine of Justification from Eternity we now proceed to the second namely 2. Doctrine That they that are Christs were all justified in Christ their head from the time of Christs Death or Resurrection when the price was paid and satisfaction made by Christ and he as head was justified and discharged by his Resurrection the question therefore is Quest. Whether the Church of Gods Elect were Justified at from or in the time of Christs Death and Resurrection Or whether Believers may and ought to dteâ—he time of their Justification from the time of Christs Death and Resurrection Answ. To this we answer by distinguishing and that truly betwixt the Time and the Thing it selfe and accordingly 1. We do affirm and conclude and that most surely according to the Scriptures that all that are Christs the whole Church of Gods Elect are â—ustified from by through and upon the satisfaction Merit Virtue and Efficacy of Christs Death declared by his Resurrection as Rom. 3.24 25 26. and again Ephes. 1.7 Rom. 4 ult and Rom. 5.8 9. and Luke 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day that repentance and remission of sins should be Preached in his name among all nations beginning at Jerusalem And this is certain that Remission of Sins or Justification cannot be preached to any but upon the account of Christs Death and Resurrection viz. The satisfaction merit and efficacy of his Death manifested and declared by his Resurrection according to Rom. 1.4 and 1 Tim. 3.16 Manifested in the Flesh Justified in the Spirit 2. We do also affirm and conclude according to the Scriptures that all that have been are now or shall hereafter be Justified from the beginning of the World to the end thereof have been are now and shall hereafter be Justified by the same satisfaction vertue merit and efficacy of Christs Death declared by his Resurrection and no otherways as Heb. 13.7 8. Whose Faith follow considering the end of their Conversation Jesus Christ the same yesterday and to day and for ever 'T is evident from the context that he setteth before them the doctrine and example the faith and conversation of such as had spoken the Word of God to them in which expression he comprehendeth all the Holy Prophets under the Old Testament and those Holy Servants of God whom he had mentioned chap. 11. particularly and then more generally referred them to ch 12.1 as so great a Cloud of Witnesses I say all these of the Old Testament as well as the Apostles under the New Testament together with their present Ministers when he saith Remember them which have Rule over you or which are the guides and so rule by way of conduct for other rule the Servants of God have none or ever had 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 by yesterday is meant all the time that is past by to day the present time and by forever is all the time yet to come from the foundation of the World to the end of it And if so the same Christ Jesus was promised prophesied and preached to them as truly as unto us and was believed on by them as well as by us and by the same Faith which they had in this Jesus Christ they were justified and saved and became the Heirs of the same Righteousness of Faith as well as we Heb. 11.1 This Faith is described and then Abel Enoch Noah Abraham Sarah Isaac and Jacob the heirs with Abraham of the same promise and the promise was Christ Justification and Salvation in Christ with Eternal Glory and then mentioning Joseph Moses Rahab also a Heathen And then Gideon Barak Sampson Jeptha David and Samuel the Prophet with others Men and Women tells you These all obtained a good report through Faith before Christ the Seed of the Woman and the Seed of Abraham and David promised was come in the Flesh or Humane nature before his Death and Resurrection and yet believed on Christ embraced him and were justified and saved by Faith in him all along as well as we are now Christ is come hath died and rose again so Rom. 4.23 24 25. So that 't is most plain Christ is the same yesterday as he is to day and so forever i. e. in all Ages and Generations yet to come as John 17.20 Neither pray I for these alone but for them also that shall believe on me through their word that they all may be one This shall believe on me reacheth to the end of the World so long as Christ shall be Preached and men shall believe on him through their word of whom Christ saith Mat. ult ult and lo I am with you alway even to the end of the World So that Christ Jesus is the same yesterday and to day and forever And all that are justified to day as well as all that were justified yesterday and all that shall be justified for ever i. e to the end of the World have been are and shall be still justified by the satisfaction merit vertue and efficacy of Christs Death declared by his Resurrection who was the Lamb slain from the Foundation of the World Rev. 13 8. as all the sacrifices types and prophecies did there concerning him that he should be slain and riâ—e again and in that respect was both the Goat for our Sin Offering or Sacrifice and likewise our Scape-goat let go and escaped from Death when he had born our Sins I say let go and escaped by a glorious Resurrection and so as the Lamb of God did bear away or take away the Sins of World John 1.29 Did bear or carry them away into a Land of forgetfulness i. e. where none of them shall be remembred And thus far we do affirm and consent concerning the justification of the whole Church of Gods Elect from the death of Christ i. e. from and upon the satisfaction merit virtue and efficacy of his death and that none are justified or have redemption but through his blood and faith
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
justified from the time of Christs death according to this Doctrine so that they were as much and as truly justified in their unbelief impiety unregeneracy and enmity as ever they were or came to be justified afterwards when they believed and embraced Christ which is most contrary to the Scriptures Acts 13.38 39 Rom. 4.23 Ephes. 2.11 12 13. and Rom. 8.30 Whom he called them be also justified Paul when Saul a Blasphemer Persecutor and Iniurious was as truly justified as Paul when called a Convert a Believer and a Preacher of Jesus Christ contrary to the Scriptures 1 Tim. 1.13 14 15 16. and Acts 22.16 For Saul continued Unconverted Uncalled a Blasphemer a Persecutor and Injurious Ignorant and an Unbeliever long after Christs Death and Resurrection and yet according to this Doctrine must be justified when he lived and continued in impenitency and unbelief and disobedience till that time yea and all those Corinthians mentioned 1 Cor. 6 11. And such were some of you But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Now look back into the 9. and 10. verses Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor efeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God And such were some of you Plainly implying that when ye lived in these sins uncalled unconverted impenitent and unbelievers then you were not washed nor sanctified nor justified but now since you were called and converted 't is otherwise with you than it was before But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Ye were not justified before but now ye are justified in the name of the Lord Jesus i. e. since ye believed on that name then ye were not washed nor sanctified while ye wallowed in the mire of these sins but now ye are washed ye are sanctified by the Spirit of our God Therefore they were not justified from the time of Christs death and resurrection but from the time of their calling to Faith â—n Christ who dyed and rose again long before And that this must be the true sense of the Apostle appeareth in that he tells them but ye are justified in the name of the Lord Jesus He thereby concludeth and that truly they were not justified before though the time of Christs Death and Resurrection was past before And thus have we finished also the tryal of this second Opinion or Doctrine of Justification from the time of Christs Death and Resurrection and find it not to be a true Doctrine a Doctrine not of God All therefore which now remaineth to be done is to shew and assign the true time and season of Gods Justifying his Elect and from whence the truly justified person may humbly date his own Justification according to the holy Scriptures and have the seal of God in the true witness of his holy Spirit in the word for the proof it Lastly therefore The due time and season of Gods justifying his Elect through Faith in his Son Jesus Christ according to the Scriptures is the time of their respective believing embracing receiving and entertaining Christ Christ in the promise or the promise in Christ for all the promises are yea and Amen in Christ 2 Cor. 1.20 Not a promise alone without Christ for that is to be suspected the promise when given by the Father and applyed by the Spirit is never alone or separate from Christ but always in Christ and together with him Even as Abraham is said to have received the promises when he offered up his only Son Heb. 11.17 But Abraham did not receive the promise or promises alone i. e. without Christ the substance of all the promises but he received the promise in Christ or Christ in and through the promises For as God made no promise of Eternal Life out of Christ but in Christ and through him so we can receive no promise or promises of Eternal Life and Salvation but in Christ and Christ in and together with the promise And therefore Abraham is said to have received the promise of God in Christ as God gave it to him so he received it in Christ as Gal. 3.16 17 18. He therefore that believeth with a justifying and saving Faith receiveth Christ in the promises and embraceth not the promises alone but Christ in the promise and therefore union with Christ and receiving Christ into the heart and promises and all things else together is the true Faith of Gods Elect and the Faith of the operation of God as 1 John 5.11 12. This is the reward that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son of God hath not Life and Joh. 1.11 12. He came to his own and his own received him not But to as many as received him to them gave he power to become the Sons of God even to them that believe on his name So that in short Faith is receiving Christ and without Christ be received there is no believing and where there is no believing there is no justification The true time therefore of God's justifying his Elect is the time of their believing i. e. of their receiving and embracing Christ then and not before and thence ever after God doth justifie his Elect And they may from thence date the time of their justification acccording to the Scriptures As it was with Abraham so it is with all the Children of Abraham as it is written again and again Abraham believed God and it was counted to him for Righteousness Rom. 4.3 Now from the time that Abraham believed God from that time was he justified and ever after even so it is with all the Children of Abraham as Rom 4.23 24 25. Now it was not written for Abrahams sake alone that it was imputed to him but for us also to whom it shall be imputed If we believe on him that raised up Jesus our Lord from the Dead who was delivered for our Offences and raised again for our Justification Now therefore Christian the time of Gods imputing Righteousness to thee and justifying thee in Christ is not the time of Christs dying and rising again but the time of thy beâ—ieving on him and embracing him by Faith in thy heart who was deliver'd for thy offences and raised again for thy justification And to produce this Faith in thee and this believing God as Abraham did these three things must necessarily concur all which did concur in the Faith of Abraham as namely 1. There must be hearing The word of God must be truly preached to thee and thou must hear it or there neither is nor can be thâ—s Faith that justifieth
of the law no flesh should be justified in his sight that so no flesh might glory in his sight no not one amongst the many Sons which are and shall be brought unto glory that as Abraham the father of the faithful so none of the children of Abraham might have whereof to glory before God God is very jealous of his glory and will not have any creature in Heaven or Earth to come in as a sharer with him in that glory whcih is his own peculiar and appertaineth unto himself alone And therefore hath so wisely disposed things in the aeconomy of Salvation that Man being raised from the lowest degree and Abyss of Sin and misery to the highest pitch and height of Grace and glory should have nothing to boast of nothing to glory in before him but to cry Grace Grace unto this spiritual Workmanship and building of God by Jesus Christ even from the first foundation stone to the topstone thereof as Zech. 4.7 So that now boasting is here for ever excluded and glorying cut off from all flesh as Rom. 3.27 Where is boasting then It is excluded by what law of works Nay but by the law of Faith The law of works had it carried the glory of giving life and righteousness to Man could not have excluded boasting but had admitted boasting even amongst the Sons of glory every person amongst them would have had something of his own to boast of his own free will against Gods free Grace his own works and righteousness against Gods free promise and Grace in Christ Jesus But now by the law of Faith boasting is utterly and for ever excluded And that this was Gods design is plain from 1 Cor. 1.29 30 31. Eph. 2.9 And thus as Gods own glory is his highest end as in all his other works so also in this great work of justification by Faith and not by the works of the law so his own most Holy and Sovereign will is the most perfect Rule in order to that end as Eph. 1.11 12. Who worketh all things after the counsel of his will That we should be to the praise of his Glory There is nothing more hateful to God than Pride The Angels for Pride were cast down to Hell God resisteth the proud but giveth Grace to the humble a proud professor is most hateful to God for a professor to make himself his end in his Religious works and duties as Zech. 7.5 6. and to make his own will his rule as 2 Pet. 2.10 is to make himself a God to himself And is the highest contradiction to the Divine will which is the most perfect rule of his obedience and to the Divine glory which is his highest end now therefore God hath so provided that amongst all those that are justified not by the works of the law or their own righteousness but by Faith in Jesus Christ no flesh should glory in his sight either by ascribing to his own free will in opposition to Gods free Grace or in his own works and righteousness in opposition to the free promise and the righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that believe 5. It hath seemed good to the most wise and holy God by the interposition of sin in the transgression of the first Covenant and the frustration thereof as to any possibility of giving Righteousness and Life to any man under the Heavens under which all are concluded and shut up to order things unto this issue that so occasion might be given to glorifie his justice in the punishing of sin and to Reveal his wrath from Heaven against all ungodliness and unrighteousness of Men as Rom. 1.18 Had there been no sin there had been no wrath and so no manifestation of Gods righteous judgment no revelation of his wrath from Heaven against all unrighteousness of men upon this Earth Now it was absolutely nâ—â—â—ssary with respect to Gods greater glory that as his mercy grace and Love should be manifested towards some as hath been already shewed so his just wrath and the power of it should also be made manifest against others who upon that occount are called Vessels of wrath and fitted to destruction as others are called Vessels of mercy and aforehand prepared unto glory as Rom. 9.22 23 v. What if God willing to shew his wrath and to make his power known endured with much long suffering the Vessels of wrath fitted to destruction· There are amongst men in this World Vessels of Wrath as well as Vessels of Mercy As amongst men Vessels have their denomination from that which they contain and are filled up with So Vessels of Oyl Vessels of Wine Vessels of Water c. So here some are called Vessels of Mercy because they are filled with Mercy Grace and Love from God in and through his Son Jesus Christ and by this mercy grace and love of God in Christ to them they are afore-hand prepared unto glory So on the other hand others are called Vessels of wrath because they are the objects of Gods wrath and by the fulness of Sin when it is finished and grown ripe in them they are fitted to destruction and shall be filled with the infinite wrath of God and that for ever For their worm dyeth not and their fire is not quenched as Mark 9.44 Now such was the will the sovereign will of God that this warth of his and the Power of this wrath should be manifested and shewed forth in the glory of it towards these Vessels of warth what if God willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as determining resolving in â—he Council of his will For here the word willing doth not signifie barely a consent of the will that such a thing shall be done but a fixed purpose and Counsel of the Divine will determining and decreeing To shew his wrath and to make his power known on the Vessels of wrath fitted to destruction Now there had been no occasion for the revelation of this part oâ— the Divine will and the shewing forth his wrath and the making of his power know towards these Vessels of wrath if sin had not once entered and the Law by transgression been disabled as to the giving Man Life and Righteousness by the works of it yea if there had been no sin there had been no Vessels of wrath nor any fitting of them to destruction And thus the wise and holy God hath over-ruled Sin and the Transgression of his holy Law to his own glory in the manifestation of these Vessels of wrath amongst Men in this World and in the fitting of them to destruction and in taking occasion thereby to shew his wrath and to make his Power known partly in this World and more abundantly in that which is to come So that all the patience and long-suffering of God towards these Vessels of Wrath hath no other issue than by their continuance in Sin and filling up the measure of their Iniquity to ripen and
attempt and therefore beware and take heed of it it is disobedience in the highest degree 1 Pet. 2.6 7 8. Verses This is Spiritual wickedness and therefore greater Spiritual wickedness is that which hath in it spirits of wickedness and therefore more strong and vigorous We see by experience a little quantity of Spirits extracted by Art hath much more vigour and strength in it than a far larger quantity in the common bulk Where the spirits are not united but dissipated in the common matter vis unita fortior Here are the spirits of many sins united in one in this going about to establish a mans own righteousness in opposition to the righteousness of God For 1 st Here is the Sin of ignorance not 〈◊〉 invincible ignorance for that cannot be iâ—â—puted as Sin to any but of willful or willinâ— ignorance as the Apostle Peter reproves thâ— scoffers of the last times 2 Pet. 3.5 〈◊〉 this they are willingly ignorant of c. Theâ— might have known if they would but theâ— were not willing to know they were willing to be ignorant that so they might scoff thâ— more freely at the promise of his coming And so here men are willingly ignorant oâ— Gods righteousness that they might establish their own So Rom. 10.3 For they being ignorant of Gods righteousness and going abouâ— to establish their own righteousness have not submitted themselves to the righteousness of God And v. 2. For I bear them record they have a zeal of God but not according to knowledge This ignorance and want of knowledge 〈◊〉 them is no extenuation or excuse of their sin but an aggravation of it as that whereby they i. e. the Jews are left without excuse because they might and ought to have known better seeing the whole dispensation aeconomy of the Ceremonial Law was in the proper scope and tendency of it to lead them out of themselves unto Christ to seek righteousness by Faith in him and upon this account they are as much without â—xcuse as the Gentiles were Rom. 1.19 20. Who when they knew God or might have â—nown him yet did not glorifie him as God 2 ly Here is the Sin of Enmity and Rebellion of the Will against God They submitted not themselves to the Righteousness of God ' â—is a Meiosis wherein more is implyed than exprest They submitted not but rebelled and set themselves against the Righteousness of God from the enmity of their Carnal mind And Christ saith unto this Generation of Men John 5.40 And ye will not come unto me that ye might have Life 3. Here is the Sin of Pride Going about to establish their own they submitted not themselves to the righteousness of God Going about to establish their own Righteousness here is the Pride of mans Heart he will exalt himself he will have somewhat of his own he will exalt his own Righteousness against the Righteousness of God and such is the Pride of man by nature that if he cannot have Righteousness and Life in himself he will not be beholden to another for it and if left to himself will rather perish eternally than go out of himself to seek Righteousness and Life in Christ. 4 ly Here also is the Sin of obstinacy anâ— willful reâ—using and rejecting the Righteousness of God in Christ though infinitely beâ—ter than their own and persisting thereiâ— in opposition to all the clear Light of God Word and those convictions of the Spirit fastned thereby upon their minds As the holy man Stephen tells them plainly Act 7.51 Ye stiff-necked and uncircumcised iâ— Heart and Ears ye do always resist the Holy Ghost As your Fathers did so do ye So that all these things with some others which might be mentioned do make it plainly appear to be a very sinful and wicked attempt in man to go about to establish his own Righteousness But 3. It is also a very dangerous attempt none can engage in this attempt but with the utmost peril and loss of his Soul if persisted in a mans own righteousness is a stumbling stone at which they stumble and so fall and perish eternally So fall upon that stone which breaks them to pieces and provoke till it falls upon them and grinds them to powder Namely Christ the Foundation stone in Sion So Rom. 9.32 For theâ— stumbled at that stumbling stone as it is written Behold I lay in in Sion a stumbling stone and rock of offence But who are they that stumbled But those that sought not Righteousness by Faith in Christ but as it were by the works of the Law And wherefore did they stumble at Christ and his Righteousness But because they went about to establish their own Their zeal their madness for a Righteousness of their own made them blind and not able to see the Righteousness of God made them enemies unto and haters of Christ and his Righteousness and in all the world none such enemies to Christ and the Righteousness of God as these none such inveterate Persecutors of Christ and his Holy Apostles and that spake against the things Preached by them as these men did contradicting and blaspheming Act. 13.45 1 Thes. 2.15 16. Their Zeal for their own Righteousness and made them exceedingly mad raging and foaming out their own shame against the truth of the Gospel viz. The Doctrine of Free Grace and Justification by Faith in Christ alone without the Deeds or Works of the Law Use. 3. This Doctrine speaketh by way of Exhortation and that first to Sinners and secondly to Saints first to them that are out of Christ and secondly to them that are in Christ. 1. To Sinners and such as are out Christ if there be no hope for you no poâ—sibility for you to obtain Righteousness anâ— Justification by the works of the Law in thâ— sight of God then be Exhorted to escapâ— for your Lives and fly for refuge unto Jesuâ— Christ the hope the only hope the 〈◊〉 hope set before you in the Gospel Yoâ— have no hope by the Law but there 〈◊〉 hope for you in Jesus Christ Grace for thâ— greatest Sinners in the World There iâ— hope in Christ for the Jew and for the Gentile There is no man upon Earth so holy that can be justified by the deeds of the Law And there is no man upon Earth so sinful and wicked but he may obtain Righteousness and be justified by Faith in Jesus Christ Rom. 9.30 What shall we say then that thâ— Gentiles who followed not after the Law of Righteousness have attained unto righteousness even the Righteousness which is of Faith Oh therefore make haste and fly for refuge unto Jesus Christ. The true Heirs of Promise Heb. 6.17 are described by this Character ver 18. Who have fled for refuge to lay hold upon the hopâ— set before us And all that are or shall be Heirs of Promise must and shall fly for refuge to lay hold upon this hope which is Jesus Christ who is entered within the vail who when
the World as Wind and Tyde serve We read of many that did so but never recovered their former Faith and Profession Joh. 6.66 From that time many of his Disciples went back and walked no more with him And the Apostle Peter tells us It had been better for them not to have known the way of Righteousness than after they have known it to turn aside from the holy Commandment delivered to them 2 Pet. 2.20 21. For it is happened to them according to the true Proverb The Dog is turned to his old vomit again and the Sow that was washed to her wallowing in the mire v. 22. And ill it is for those that have sought to be justified by Faith in Christ to go back again to the Works of the Law Gal. 5.4 Christ is become of none effect unto you whoever of you are justified by the Law ye are faln from Grace therefore having fled for Refuge unto Christ abide in him as your Refuge 2d Branch of Exhortation This Doctrine speaketh by way of Exhortation unto Saints unto Believers unto them that are in Christ and as true Heirs of Promise have fled for Refuge to lay hold upon the Hope that is sâ—t before them which is Christ I say it speaks unto them by way of Exhortation unto three things 1. To rejoyce in Christ Jesus The poor guilty Man-slayer when he had fled and got into the City of Refuge rejoyced in his Refuge because there he was safe and quiet and the Avenger of Blood could not touch him there So it becometh you much more to rejoyce in Christ Jesus your Refuge for here in Christ you are safe and quiet the Guilt of Sin the Curse of the Law and the Avenging Justice and Consuming Wrath of God cannot touch you here in your Refuge Rom. 8.1 There is therefore now no condemnation to them that are in Christ Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us and 1 Thes. 1.10 Even Jesus which hath delivered us from the Wrath to come Oh therefore rejoyce in Christ Jesus because ye are safe and quiet your Souls are safe you are now safe for ever for ever Psal. 107.30 Then are they glad because they are quiet or safe i. e. from their former dangers and fears Oh Believers be glad because ye are safe arrived in Christ your Harbour your Refuge and now ye are quiet and safe from your former dangers and fears we which have believed do enter into rest Heb. 4.3 To rejoyce in Christ Jesus doth imply three things namely 1. Thankfulness The poor guilty Man-slayer is thankful for the City of Refuge and for that he is got into the City of Refuge he bows and worships God in thankfulness and blesses God who appointed the City of Refuge and blesses God that he is now got into it So ye that are got into Christ your spiritual and heavenly Refuge bless God and be thankful for Jesus Christ and that ye are now got into Christ all is of grace of free grace that Christ was given to be a Refuge to guilty Sinners pursed by the Law and Curse and that ye were enabled to flee unto him in your distress oh give the praise and glory to the God and Father of our Lord Jesus Christ Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ And again Col. 1.12 13 14. Giving thanks to the Father c. And Rev. 1.5 Unto him that hath loved us and washed us from our sins in his own Blood 2. Satisfaction compleat satisfaction and content the Lot is faln to you in a pleasant place ye are now in the best state that ever you were in or that you can be in on this side Heaven The poor Man-slayer hath perfect satisfaction and content in his City of Refuge and though he may want many things yet he hath that which is better than all which is best of all and upon that account he rejoyceth in full contentation satisfaction and well-pleasedness with his condition So ye that are in Christ have infinitely more reason to be satisfied and rejoyce in a holy contentation and well-pleasedness in Christ for though you may want many outward comforts yea though you may suffer many afflictions and troubles in this world yet you have that in Christ which is better than all worldly comforts and which will infinitely weigh down and out-ballance all worldly afflictions and troubles Oh! therefore rejoyce in Christ Jesus in a holy contentation and well-pleasedness in Christ. Oh Christian let thy heart in this answer to the heart of God for the heart of the Father doth rest in Christ in a perfect satisfaction complacency and delight Mat. 3.1 This is my beloved Son in whom I am well pleased If the heart of God thus rests in Christ and is well pleased let thy heart do so too 3. Reioycing in Christ Jesus doth imply a holy relyance upon him alone and resting upon him for all and that with firm trust and uâ—most dependance The poor guilty Man-slayer trusts in his City of Refuge makes it his strong Tower and Rock of defence to save him and in confidence thereof he bidâ— defiance to Death it self and to all danger and triumphs in this confidence over all his Enemies and saith Who is he that shall harm me Here he can look upon and talk with his Enemy the Avenger of Blood without danger and without fear Why even so ye that are in Christ should rejoyce in Christ Jesus in a holy relyance and resting upon him alone for all your Salvation upon his Blood to cleanse you and his Righteousness to cloath you his Wisdom to direct and conduct you his Power to preserve you his Merit to obtain all for you and his Spirit to work all in you Oh thus live by Faith and rest upon Christ for all Oh Christian this is indeed right living by Faith and walking by Faith when thou livest out of thy self upon another i. e. Christ and when thou walkest through all the darkness and wickedness of this World in a steady and firm dependance upon Christ thy Refuge thy Rock and House of defence to save thee thy Righteousness thy Wisdom thy Sanctification and Redemption here thou mayest talk with all thine Enemies and throw the Gantlet to them all in a holy triumph and rejoycing against That they can do against thee and say as Rom. 8.33 Who shall lay any thing to the charge of Gods Elect And as verse 34. Who is he that condemneth it is Christ that died And as verse 35. Who shall separate us from the Love of Christ shall tribulation c. As vers 35 36. and conclude as a Conqueror yea more than a Conqueror through him that hath loved thee as vers 38 39. 2. Next to rejoycing in Christ Jesus be exhorted from this Doctrine to put no confidence in the flesh Phil. 3.2
or accept them in their Worshiping of him A guilty Conscience and an unsanctified Heart is always hypocritical and playeth false and loose in worshiping God hence Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water and the heart must first be sprinkled from an evil Conscience and body washed with pure water by the Blood and Spirit of Jesus Christ before any Man can worship God in Spirit and in Truth and I do and dare too affirm it from the Word of God that there is not a true and spiritual Worshipper of God in all the World but such as are so inwardly sprinkled and washed with the Blood and Spirit of Jesus Christ all others do worship God carnally and hypocritically not in Spirit and in Truth not sincerely and inwardly Oh therefore you that are in Christ see look to it that you worship God in the Spirit and in Truth for else there is none in all the World to do it 3. To worship God in the Spirit is to worship him in and according to his own holy Institutions Ordinances and Appointments and not according to Humane Inventions not according to Mens Traditions there is neither Spirit nor Truth in that Worship that hath not the stamp of Divine Authority upon it Voluntary Humility and Will-worship and all things of mans devising in the Worship of God and that hold not the Head Christ Jesus can minister no grace or spiritual nourishment to the Members and Joynts of the Body Eph. 4.16 compared with Col. 2.18 19 20 21 22 23. A little Leaven will leaven the whole lump and a little Superstition and Will-worship after thâ— Doctrines and Commandments of Men 〈◊〉 render the whole Worship vain and fruitleâ—â— to your selves as well as displeasing provokeâ—ing and unacceptable to God and so wheâ—â— all the ends of Worship are lost it becomâ— altogether vain as Mat. 15.9 But in vaâ—â— they do worship me teaching for Doctrine tâ—â— Commandments of men and who hath â—â—â—quired these things at your hands will 〈◊〉 day dash in pieces the confidence of all sucâ— Worshippers and evidence the vanity as weâ—â— as the impiety of all such Worship Humanâ— Traditions and Impositions of Men undeâ— what name or pretence soever whether of Eâ—â—clesiastical or of holy learned and judicioâ— persons or the Authority of the Civil Magistrate are not sufficient to warrant us iâ— our worshiping of God No no we muâ—â— to the Law and to the Testimony and iâ— they speak not according to this Word therâ— is no light or morning in them And wheâ—â— men have once rejected the Word of thâ— Lord what Wisdom is in them yea whaâ— Holiness is in them what Learning is in them yea professing themselves to be wise they are become fools and why then should you that are in Christ follow them or be led by them wherein they do not follow Christ or are led by his Word and Spirit 'T is time for us to leave them who have left the Head Jesus Christ and have gone a whoring from under their Gods What though all the World wander after and worship the Beast yet those whose names are written in the Lambs Book of Life must not comply with them Rev. 13.7 8. Ye that are in Christ are the Temple of the Living God for God hath said I will dwell in them and walk in them What agreement hath the Temple of God with Idols wherefore come out from amongst them and be ye separate saith the Lord and touch not the unclean thing 2 Cor. 6.16 17 18. And again Rev. 18 4. And having therefore dearly Beloved these promises viz. of God's receiving us and of being a Father to us and our being his Sons and his Daughters as before Let us cleanse our selvet from all filthiness of the flesh and of the spirit perfecting holiness in the fear of God 2 Cor. 7.1 And let it be considered by you that if you be rejected of the World for not worshiping with them after their Rudiments ye shall be received of God in Christ as the true Worshippers that worship him in spirit and truth i. e. that worship him in Christ sincerely and according to his own Institution and whether it is better to please God or Men to be rejected of Men and to be received of God or to be received of Men and rejected of God judge ye for to be jâ—stified by Works and our own Righteousness and to worship God by Humane Inventions are equally hateful and abominable with God tho' highly esteemed amongst Men Jer. 44.4 Oh do not this abominable thing that I hate And Luk. 16.15 Ye are they which justifie your selves before Men but God knoweth your hearts for that which is highly esteemed amongst Men is abomination in the sight of God And for us to think within our selves that we can be justified in the sight of God by our own Works or Righteousness or that we can worship God by Humane Inventions or Mens Traditions is to think that God is altogether such an one as our selves for which certainly he will reprove us Psal. 50.21 22. And there is a secret yet strong connexion betwixt these two grand Errours viz. to be justified by Works and to worship God by and after our own Inventions for they commonly go together and stand and fall together And those that are corrupt or loose in the Doctrine of Justification are accordingly as corrupt and loose in Worship And therefore when a Professing People grow loose in the Worship of God 't is an ill Omen and just ground of godly jealousie and fear that such are unsound and loose in the Point of Justification Hence Gal. 4.8 9 10 11. And that they are not fast knit by a sincere Faith unto Christ the Head Col. 2.19 20 21 22. Let us therefore as many as are perfect be thus minded to rejoyce in Christ Jesus have no confidence in the flesh and worship God in the Spirit then and not till then are we the tâ—ue Circumcision then and not till then do we walk after the spirit and not after the flesh As therefore ye have received Christ Jesus the Lord so walk ye in him And the God of Peace shalâ— be with you Amen The Second Part of the True Light Shining in Darkness To give to us the knowledge of Salvation to guide our feet into the way of Peace OR The Righteousness of God Manifested opened and declared as the True and only Matter of our Justification before GOD through Faith in Jesus Christ. Being one Sermon or Doctrine of five more remaining upon Rom. 3.21 22. 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 them that believe for there is no difference Preached first in and about the City
of London and now more lately in the Town of Cambridge By Thomas Taylor London Printed for Nath. Crouch 1693. The True Light shining in Darkness Rom. 3.21 22 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 them that Believe for there is no difference IN the foregoing Verse and the Discourse thereupon you have heard that there is no Righteousness of man whereby he can be Justified or Stand before God Now lest you should Object and say If the case be thus with Man with all Men since the fall of Adam that there is an utter failing of a mans own Righteousness so that it is now become impossible for him to be Righteous and to be Justified in the sight of God by the Deeds of the Law Then is the case desperate with him and there is no hope I say to obviate such an Objection as this and to open a door of hope oâ— a better hope to man thus desperate in himself the Apostle presently adds But now the Righteousness of God c. As if he had said Oh! ye lost and unâ—one Children of Adam cheer up your Spirits and let not your Hearts sink for tho' there is no hope for you by the Law and the works of it yet there is hope for you in Christ And though there is no Righteousness of man that can be the matter of your hope for Justification before him with whom ye have to do yet there is a better Righteousness which you may attain unto by Faith i. e. the Righteousness of God But now the Righteousness of God c. In the Text you have this Righteousness described and set out unto you by six Characters each one of which will afford a distinct point of Doctrine and deserve a particular Consideration Namely 1. It is the Righteousness of God 2. It is without the Law 3. It is manifested being witnessed by the Law and the Prophets 4. It is obtained by Faith of Jesus Christ. 5. It is by way of imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all and upon all that Believe i. e. by way of imputation 6. It is extended equally and alike unto all them that Believe for there is no difference i. e. betwixt one Believer and another in respect of Justification and this Righteousness of Faith The points of Doctrine accordingly are or may be these six Namely Doct. I. That the Righteousness which 〈◊〉 by Faith of Christ to all them that Believe iâ— the Righteousness of God Doct. II. That the Righteousness of God which is by Faith of Christ to them that Believe is without the Law Doct. III. That the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Doct. IV. That the Righteousness of God without the Law is dispensed and brought down to us and can be obtained by us only by Faith Doct. V. That the Righteousness of God which is by Faith of Jesus Christ is an imputed Righteousness Doct. VI. That the Righteousness of God which is by Faith of Jesus Christ is extended equally and alike to all them that Believe so that there is no difference We shall begin with the first of these Namely Doct. I. That the Righteousness which is by Faith of Jesus Christ unto all them that believe is the Righteousness of God for so the Apostle calls it in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteousness of God And again v. 22. Even the Righteousness of God and it is not in vain and without special reason that this Character is repeated and inculcated again and again in the Text as also in other places for herein lieth one Essential difference and characteristical distinction betwixt all other Righteousnesses that can be pretended to amongst Men and this Righteousness which is by Faith namely that this Righteousness only and above all others by way of eminency is the Righteousness of God And this will appear and be made plain in these four general Heads 1. In that God alone is the Author of this Righteousness and as he is the Father of Lights from whom every good gift and every perfect gift comes and in whom is no variableness nor shadow of turning Jam. 1.17 So this good gift this perfect gift of Righteousness by Faith in his Son Jesus Christ cometh down from above from him who is the Father of Lights And God is the Author of this Righteousness in a special and peculiar way Indeed as all things of the first Creation are of God Rom. 12. ult so all Righteousness amongst Angels and amongst Men is of God and he is the Author and given thereof The Righteousness that is found in the Elect Angels who obey his Word and do his Will whatever it is is of God and he is the Author thereof for he planted that rectitude and integrity at first in the Angelical Nature and he hath preserved the same in the Elect Angels that sinned not and them in it of his own Will And if there be any Righteousness to be found amongst Men it is still of God and he is the Author of it The Original Righteousness that was found in the first Adam before the Fall was of God as the Author of it for God made him after his own Image and planted that Original Righteousness Rectitude and Integrity in the Humane Nature conformable to that holy and righteous Law under which God put him And if there be found in Faln Man any thing that may be called Righteousness amongst Men as namely that which Men call Moral Righteousness it is certainly of God and God is the Author of it as it sheweth forth the work of his Law written at first in their hearts though now to be found only in the broken remains of it So that all Righteousness Angelical and Moral that is found amongst Angels or Men is of God and God is the Author of it as it is a part of his first Creation for he made all things very good Gen. 1.31 and Man expresly after his own Image verse 26 27. But this Righteousness which is by Faith of Jesus Christ unto all and upon all them that believe is of God after another manner and God is the Author of it in a more especial and peculiar way and by way of eminency above all that is called Righteousness amongst Angels or Men besides this for this Righteousness is of God and he is the Author of it as it is indeed the foundation of his new Creation and the whole Fabrick and Building of the new Creation is founded upon it and look as God's new Creation of Grace in and by his Son Jesus Christ is a more excellent Workmanship than that of his old Creation and God is the Author of the new Creature in a more especial manner so also is God the Author of this Righteousness 2 Cor.
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
shall reprove or convince the World of Righteousness i. e. this Righteousness of Christ because saith he I go to my Father for he went as a publick person and second Adam the Head of the Church and there is set down in our Nature and in our stead as he that hath wrought out for us and brought in to us perfect and everlasting Righteousness in whom as such all the Seed of Gods Israel shall be justified and glory Isa. 45.25 Now that this Exaltation of Christ and the setting of him down at the right hand of God in the heavenly places is a wonderful and glorious work of Divine Power see Eph. 1.19 20 21. According to the working of his mighty Power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Now consider this work of Divine Power and it will appear admirable for God to take this Creature Man made by Nature lower than the Angels a Creature of the Earth earthy as Psal. 8.5 For thou hast made him a little lower than the Angels and 1 Cor. 15.47 The first man is of the earth earthy Now I say to take this Nature and to advance it to Heaven and to set it above Angels both in its Union with the Godhead in the Person of the Son and in its Superiority Authority and Power over all the Angels in Heaven and over all things in Heaven and in Earth and under the Earth as Phil. 2.10 11. and Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come and thus to put all things under his feet as v. 22. And hath put all things under his feet This I say is such a work of glorious power as fills Heaven and Earth now and will fill Eternity hereafter with wonder and admiration But then consider again that this Creature Man was now faln under sin the Curse of the Law and the Wrath of God stript of its Original Righteousness which it was created in conformable to the Law of God and utterly uncapable of Righteousness by the Law and the Works thereof and so separate from the Actual Union which he had with God his Creator and set by sin at an infinite and eternal distance from God as to what this Creature Man could now do and for God to take this Creature Man and by a new Creation of it in Christ to make all new to purge and separate it from sin take it into Union with the Godhead it self in the Person of his own Son raise it from under sin and guilt cloath it with perfect and everlasting Righteousness and receive it up into glory above the highest Angels in Heaven Oh what a work of divine and glorious Power was this beyond whatever was seen in the Works of the old Creation or in all the Works of Providence from the Foundation of the World 5. But then again fifthly What a manifestation is there of the Power of God and the working of it towards all them that Believe in order to the making of them partakers of this Righteousness of God by Faith in Christ Divine Power hath not done in bringing forth and accomplishing this Righteousness by Christ for us But there is a further work of the mighty power of God required and manifested in applying this Righteousness to us and working that Faith in us by which alone this Righteousness of God is made ours and we are made partakers of it unto Justification of Life For this Righteousness of God is unto all and upon all them that Believe and as Rom. 10.10 For with the Heart man believeth unto Righteousness Now this Faith is not a work of a mans own Heart nor is it of a mans self to believe in Jesus Christ unto Righteousness No no this Faith is not of our selves It is the gift of God Ephes. 2.8 And as this Faith is the gift of Divine Grace or the Grace of God in Christ to us so it is also the work of his mighty power which worketh in us and therefore it is called the work of Faith with power as well as the good pleasure of his will 2 Thes. 1.11 And fulfill all the good pleasure of his will and the work of Faith with Power And without the mighty power of God put forth upon a mans Heart in the hearing of the Word there is not one man in the whole World that would or could believe in Jesus Christ unto Righteousness Isa. 53.1 Who hath believed our report And to whom is the Arm of the Lord revealed The Arm of the Lord is his Power his Mighty Power and unless the Arm i. e. the Mighty Power of Jehovah be revealed or manifested in the Heart of a man he doth not he cannot believe the report which the Holy Prophets gave Christ Who testified before hand the sufferings of Christ and the glory that should follow 1 Pet. 1.11 And this I may say from the word of God there are no more men in the World that have believed this report than there are persons in whom this Arm of the Lord hath been revealed Now that there is a Mighty Power of God put forth upon them that believe See Eph. 1.19 And what is the exceeding greatness of his Power to us-ward who believe according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead and set him at his own Right hand in the Heavenly places Now look what manifestation there was of the exceeding greatness of his Power in raising Christ from the dead and setting of him at his own Right hand in the heavenly places as hath been shewed the same manifestation of his Power the exceeding greatness of his Power and the Energy or working of it is to be seen in towards all them that believe For indeed no less Power can be sufficient to raise a Dead Soul from Death to Life than to raise a Dead Body from the Grave i. e. no Power less than the Infinite no Power less than the Mighty Power of God and therefore it is so exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The superlative or exceeding greatness of his Power and according to that which he wrought in Christ when he raised him from the Dead For no less instance and pattern of Divine Power and the working of it could reach and set out the working of this Power in and towards all them that believe than this of its working in the raising of Christ from the Dead And indeed to raise a man from the Death of Sin and Unbelief under which all are shut up as in the Grave Rom 11.32 is no less a manifestation of Divine Power than was the raising of Christ from the Dead And when this comes to be fully known and understood by the Saints it will fill them with deep wonder and admiration
contempt of that which is or may be supposed or pretended to be his own Righteousness 4 Head And then Fourthly It is called the Righteousness of God as it is that Righteousness which only is and can be accepted of God in the matter of our Justification i. e. that Righteousness by which and upon the account whereof only a man may be Righteous and Justified in his sight For there is no other Righteousness by which a man may or can possibly be Justified in the sight of God Or that God accepts of and is well pleased with but this as the matter of our Justification as hath been already proved So that this only is the Righteousness of God as his Heart doth rest in it is well pleased with it and doth always accept it by Faith in his Son Jesus Christ and is not nor can be well-pleased without it And as a broken Heart is called the Sacrifice of God Psal. 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite Heart O God thou wilt not despise Properly or in propriety of Speech a broken Heart or Spirit is no Sacrifice but it was that God expected with all the Sacrifices which the People offered according to Gods appointment For the Sacrifices for Sin were always slain and so were offered up to God by Death and shedding of their Blood The Holy Ghost hereby signifying that as the wages of Sin is Death so every person that sacrificed and brought his offering for Sin did deserve Death And therefore though this Death was transferred and laid upon the Sacrifices which Typically did look unto Christ and so required Faith in Christ the Lamb or Sacrifice of God Which taketh away the Sin of the World as John 1.29 Yet the very Nature and Import of all the Sacrifices did plainly declare and imply that Sin was a bitter and a very evil thing that could not be expiated with less than Death And whosoever did present his Sacrifice to be slain and offered up for Sin did ipso facto acknowledge himself a Sinner to have deserved Death and to be Consumed in the Fire of Hell as the Sacrifices were either wholly or in part burnt and consumed in the Fire after they were slain And so were offered up not by Death only but by Fire also till they were consumed Now for a man to bring his Sacrifice to be slain and burnt in the Fire and salted with Salt and yet to have no inward sense and feeling of his Sin no feeling of the wrath of God due to Sin and so no inward Repentance towards God This was most hateful and abominable in the sight of God and so the Sacrifice of that Person was not accepted but despised of God as a piece of meer Hypocrisie and outward Formality for in this Man there is neither Faith in Christ nor Repentance towards God And therefore all the Sacrifices that Men did or could offer signified nothing as to Divine acceptation without this inward sense of sin and brokenness of heart This one thing a broken heart did signifie more than all Sacrifices without it and so it is put for and by the Holy Ghost preferred to all Sacrifices whatsoever the Sacrifices of God are a broken spirit and why was a broken spirit more than all Sacrifices and alone is called in the plural number not Sacrifice but Sacrifices the Sacrifices yea the Sacrifices of God but because of the Divine acceptation because God doth always accept this broken heart this contrite spirit A broken and a contrite heart O God thou wilt not despise The words are a holy Meiosis there is more implied than is exprest thou wilt not despise i. e. thou wilt certainly accept thou wilt graciously accept and be well pleased with Now therefore the Mystery is opened the meaning of this expression The Sacrifices of God are a broken spirit is abundantly made clear and plain It is in this respect that a broken heart alone is called the Sacrifices of God that or upon the account thereof God is well pleased yea more pleased than with all outward Sacrifices without it Even so this Righteousness which is by the Faith of Christ unto all and upon all them that believe is called The Righteousness of God because that this Righteousness only and above all others is that which carrieth the glory of the Divine acceptation God will not despise but will certainly will graciously accept this Righteousness whenever it is presented unto him upon the Faith of a repenting believing Sinner upon the Faith of him that worketh not i. e. that hath no Works or Righteousness of his own which he dares to offer or bring unto God but believeth on him that justifieth the ungodly as Rom. 4.5 His Faith is counted to him for Righteousness and God is well pleased with this Man for this Righteousness sake which is alone by Faith in his Son Jesus Christ. Now that God is well pleased with this Righteousness of his Son Jesus Christ is most clearly testified by the Voice from Heaven Mat. 3. ult This is my beloved Son in whom I am well pleased which Voice from Heaven was heard by John when Christ was baptized of him in Jordan and was now entred upon his work of fulfilling all Righteousness as v. 15. Then cometh this Voice from Heaven c. And again when Christ was transfigured upon the Mount a little before his Death and Translation into Heaven Now when he was about to finish his Obedience and whole Righteousness of the Law for us I say then again comes this Voice from Heaven Mat. 17.5 This is my beloved Son in whom I am well pleased and this Voice was heard from the most excellent glory by Peter James and John as 2 Pet. 1.18 Which Voice from Heaven we heard when we were with him upon the holy Mount Yea this is also testified by the suâ—e Word of Prophecy Isa. 42.21 The Lord is well pleased for his Righteousness sake meaning Christ as is manifest verse 1 2 3 4 6 7. of that chap. And it is not Christ alone or as a single Person but Christ considered as the Head and Root of the whole Church and so Jehovah is well pleased for his Righteousness sake with all them that believe and do bear and present this Righteousness of Christ in the hand of their Faith before the Father as that wherein only they desire to be found and stand before him Now that God is well pleased with all such and doth graciously accept them as just and righteous before him upon the account of this Righteousness is also as clearly testified unto by the holy Scriptures Act. 13.39 And by him that is Christ all that believe are justified and accepted as such as Rom. 5.19 For as by one mans disobedience many were made sinners or became sinners so by the obedience of one shall many be made righteous or become righteous in his sight And again Ephes. 1.6 To the praise of the
as James 1.17 18. Every good and every perfect gift is from above and cometh down from the Father of Lights with whom is no variableness neither shadow of turning Of his own Will begat he us by the word of truth that we should be a kind of first fruits of his Creatures And again Rom. 11.29 For the gifts and calling of God are without Repentance meaning the gifts of his Grace in Christ all the Gifts and Works of his new Creation are without Repentance God will not Repent nor alter or change what he hath done therein Now that this Righteousness of God which is by the Faith of Jesus Christ unto all them that believe is such plainly appeareth and is particularly declared in that it is called Everlasting Righteousness Dan. 9.24 which plainly referreth unto Christ the Messiah the most holy whose work it was to make an end of sins and to bring in everlasting Righteousness this Righteousness of God therefore brought in by Christ is everlasting Righteousness and remaineth unalterably and eternally the same through all ages and generations and through all Nations and Tongues and Kindreds of Men So that all which have been are or shall be justified in God's sight have been are and shall be so justified by Faith in Christ and by this Righteousness of God which is unto all and upon all them that believe for there is no difference betwixt Nation and Nation betwixt Jew and Gentile no difference betwixt them that were justified under the Old Testament and those which are justified under the New Testament no difference betwixt them that have been justified from the beginning of the World to this day and those that shall be justified in the Ages and Generations yet to come let them be never so many or never so long this Righteousness of God remaineth unchangeably the same by the Faith of Jesus Christ only and not by the works of the Law unto all and upon all them that believe in all Nations and in all Ages So in the old World all that were justified and saved were justified and saved by this righteousness of God which is by the Faith of Jesus Christ so expressâ—y 't is testified of Abel Enoch and Noah Heb. 11.4.5 6 7. They obtained Witness from God that they were righteous and pleased God and became Heirs of the Righteousness which is by Faith And that is this very Righteousness of God and none other and so all that were Justified in this World and since the Flood both before and after the Law of Moses were justified by this very Righteousness of God by the Faith of Jesus Christ as is plainly declared Heb. 11. from â—he 8. ver to the end of that chapter where â—peaking of Abraham Isaac and Jacob and Sarah yea of Joseph who all were before â—he Mosaical Law and Dispensation about 400 and 30 years in the revolution of time and afterward speaking of Moses of Joshuah of Rahab the Harlot yea of Gedion of Barak of Sampson of Jephthah of David of Samuel also and all the Prophets saith that these all obtained a good report through Faith And what was the good Report which they obtained Namely this that they were Righteous and pleased God and were justified in his sight by Faith in Christ and became the Heirs of the Promise and of this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe And then for the times of the Gospel or New Testament there is no need to say much only take a text or two namely Rom. 8.29 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified So that look now into God's Eternal Purpoâ—â— and Counsel of Grace in Christ and consider how God hath fore-known and fore-knowing hath predestinated to be conformeâ— to the Image of his Son all those many Brethren among whom Christ is the first born and consider also how all these are called in the dispensation of the fulness of times as Ephes. 1.10 for whom he did predestinate them he also called and whom he called them he also justified i. e. by Faith in his Son Jesus Christ who is therefore the first born among all these Brethren so that they are all as they come to be called according to this purpose justified in the sight of God by this Righteousness of God through Faith in Jesus Christ as Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us And as before ver 30. Whom he justified them he also glorified So that all that are elected of God in Christ and are or have been and shall be called according to Gods purpose are have been and shall be justified in this Righteousness of God through Faith in his Son and being thus justified shall be glorified And what shall we say then to these things God be for us who shall be against us And thus in the dispensation of the fulness 〈◊〉 times he doth gather together in one all â—â—ings in Christ both which are in Heaven 〈◊〉 which are on the Earth even in him 〈◊〉 gathers them into or under one head which is Christ by one and the same Faith â—nder one and the same Righteousness which 〈◊〉 not their own but the righteousness of God by Faith and into one and the same glorified estate in Heaven as Job 17.20 21. Neither pray I for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us and ver 22 23. And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one In these words Christ prayeth for them that already believed in him and also for all those that should afterward believe in him through their words i. e. the Apostolical word the everlasting Gospel to be preached unto all Nations and to the end of the World as Mat. 28.19 20. and that which Christ Prayeth for with respect to them all is that they may be one and that they may be made perfect in one that as the Father is in Christ and Christ in them they also maâ— be one in him and in the Father througâ— him now this union is founded in theâ—â— Justification by this Faith for here by thâ— Spirit on Christ's part given to theâ— and working Faith in them by the 〈◊〉 preached and by Faith on their
part they come into this actual union with Christ anâ— the Father in Christ and are now made perfect in this union in respect of their Justification by Faith and stand compleatly and perfectly justified and righteous before God even the Father in this Righteousness of Christ and so shall be made perfect also in that which doth follow and depend upon their Justification which is Adoption and Glory For whom he justified them he also glorified is before Rom. 8 30. And the glory which thou gavest me have I given them that they may be one even as we are one John 17.22 So that upon the whole argument it doth plainly and fully appear that this righteousness of God which is by the Faith of Christ unto all and upon all them that believe is an everlasting righteousness remaining unalterably one and the same in all Ages and Generations in all Nations and Kindreds of the Earth and to all persons that have been already are now or â—hall be hereafter justified before God 〈◊〉 Infer 3. And then again thirdly we â—nfer the greatness excellency and glory of 〈◊〉 Righteousness above all other Righâ—eousnesses that might have been or may be mentioned or pretended unto amongst Men â—or Angels for as the Apostle saith of Christ Heb. 1.4 That he hath by inheritance obtained a more excellent name than they i. e. the Angels and argueth from thence the greatness and excellency of his Person and Office So we may say concerning this Righteousness that it hath a more excellent name than any other Righteousness of Men or Angels for it is called the Righteousness of God which none other is And therefore it is a better greater and more excellent and glorious Righteousness than any other that might have been or may be pretended unto by Men or Angels for it hath a more excellent name 1. Now let us consider man in the first place and what righteousness he might have pretended or may pretend unto And certainly Adam in the state of innocency was an excellent and glorious Creature the highest and top of Gods Creation in this lower World He was made after the image of him that created him in Knowledge Righteousness and Holiness and God had 〈◊〉 him under an excellent Law Spiritual Holy Just and Good and this Law was written in his Heart he had an original righteousness and integrity of nature conformeâ— and agreeable to this Law and an abiliâ—â— thereby to have kept and fulfilled all thâ— Righteousness thereof now if this excellenâ— person had kept and not transgressed this excellent Law He and all mankind in him had been Righteous and lived thereby a Rom. 10.5 For Moses describeth the righteousness which is of the Law The 〈◊〉 which doth these things shall live by them But yet this Righteousness which is by the Faith of Christ unto all and upon all them that believe is a greater better more excellent and glorious Righteousness than that of Adam could have been if he had not sinned but fulfilled the righteousness of the Law For that could have been but a man's Righteousness it could have risen no higher it could have been called by no greater name than the RIGHTEOUSNESS of MAN But now here is a Righteousness brought in by Christ the second Adam and to us by Faith in him which is the righteousness of God The person working out this righteousness for us being God in the humane nature hath added an infinite dignity and glory to it by the dignity and glory of his person as hath been shewed So that as Christ is a more excellent person than the first Adam His obedience and righteousness in fulfilling the Law must needs be a more excellent righteousness than that of Adam or all other men could have been if Adam and they in him had kept the Law For that had been but the Righteousness of Man but this is the righteousness of God Oh the admirable work and contrivance of the free Grace Wisdom and Power of God in and through his Son Jesus Christ towards his Elect that having lost righteousness in the first Adam and all hope and possibility of it by works they have gained a greater better and more excellent righteousness by Faith in Christ they lost that which would have been at best but a mans righteousness but they have gained by that loss and obtained by Faith that which is the righteousness of God So that the poorest believer have a better righteousness by Faith in Christ than Adam had or could have had in innocency or that themselves could have had if they had never sinned And hereby indeed it is manifest that the Seed of the Woman hath bruised the head or head-plat of the Old Serpent the Deviâ— in bringing in a better Righteousness 2. And let us also consider the gloriouâ— Angels of Heaven the Elect Angels anâ— what righteousness they are justified anâ— stand before the holy God in And so far aâ— we can look into this matter in the lighâ— of the holy Scriptures it doth not appeaâ—â—hat they are justified by Faith in Christ aâ— we are for they never sinned as we all did 〈◊〉 Adam and needed no Redeemer to reâ—eem them by his blood as we did And â—hrist took not upon him the nature of Angels â—â—at the Seed of Abraham as Heb. 2.16 â—nd therefore as Christ took not their nature 〈◊〉 stood not in their stead to fulfil the righâ—â—ousness of that law for them under which 〈◊〉 were put But they have fulfilled and â—ne the Will of God their Creator as Psal. â—3 20 Bless the Lord ye his Angels that 〈◊〉 in strength that do his commandments â—â—â—kning to the voice of his word And again â—â— 21 Ye Ministers that do his pleasure 〈◊〉 that for ought that doth appear these hoâ—â— Angels stand before God and are justiâ—â—â—d by their own personal and perfect obeâ—â—â—nce to the Law of their Creator and in 〈◊〉 own Righteousness indeed they needed a Saviour to prevent their falling and to confirm them in that state of innocency and glory wherein they were at first created and made and in this respect they have their confirmation in and by Christ and from their election in Christ the common head of all Gods Elect both amongst Angels and Men Eph. 1.10 and in this respect they are our brethren and fellow Servants as Rev. 22.9 Brethren they are though indeed our elder Brethren in Christ their head and ours and had their election and confirmation in Christ apparently manifested before us for their Election and Confirmation in Christ appeared upon the fall of the Angelâ— that sinned and before the Fall of Adam whereas our Election and Redemption in and by Christ was not manifest nor did at all appear till after the Fall of the first Adam and then it began to break forth and appear in the first Promise Gen. 3.15 So that they are our elder Brethren yet our Brethren in Christ but so that Christ hath the pre-eminence and is
another better foundation be laid For by the works of the Law there shall no flesh be justified in his sight As hath been shewed No no mans Righteousness will not no less than this Righteousness of God can be a sure foundation to build upon for Justification in his sight and for Eternal Life 2 Consid. The building must be uniform and answerable to the foundation in all parts of it and bear a true proportion to and agreement with the foundation to the very topstone that the beholders may cry Grace Grace to it and that with shoutings as Zech. 4 7. There is a blessed harmony in the Gospel and all Gods attributes do harmonize and shine forth in a joynt lustre and glory in Jesus Christ. So all mans duty is consistent with this principle of the Righteousness of God and doth sweetly flow from it Grace is manifested and yet the Law is established and not made void by it Gods Justice is fully satisfied his wrath is pacified the Gospel is glad tydings Peace on Earth and good will to men the Enmity is slain and the hand-writing of Ordidinances that was against us is nailed to the Cross and taken out of the way all good works are established upon better Principles and Man's duty encouraged and rewarded And if once you that are Ministers have obtained this Key of Knowledge the whole Mystery of God of the Father and of Christ will be opened unto you and your Preaching will be clear uniform and harmonious so that you will never contradict your selves in whatever Point you Preach upon and the Faith of them that hear you will be clear and sound but if you fail here and through ignorance of this Righteousness of God go about to establish your own or Man's Righteousness your Preaching will be confused and you will contradict your selves at one time in what you Preach or Print at another and your Hearers will be of doubtful minds and wavering betwixt Works and Grace betwixt the Law and Faith Thus you will build again at one time or other what you have sometimes destroyed and so make your selves transgressors as Gal. 2.17 18. And foâ— want of a clear light in the knowledge of this Righteâ—â— of God some though otherwise men of eminent Learning Zeal and personal Holiness have most shamefully contradicted themselves and exposed their labours to that just censure and scorn even of adversaries and the sorrow and shame of their friends Whilst their hearers and admirers are unstable and wavering and so in danger after some time to fall into error And how far the Church of God may be prejudiced thereby time will show For this one Article is Articulus Stantis cadentis Ecclesiae The Church of God Stands or Falls Lives or Dies as this one Article of Justification by Faith in Christ and this Righteousness of God standeth or falleth amongst men And Lastly That it is greatly the duty and interest of Ministers to Declare and Preach this Righteousness of God appeareth from this one consideration Namely That they cannot Preach savingly without it If they have all the Wisdom and Learning of this World and have Tongues of men and Angels and draw multitudes of Admirers and Followers after them Yet this I say from the word of God that whilst they do not know or knowing do not Preach this Righteousness of God their Ministry cannot be powerful to the saving of their own Souls or the Souls of those that hear them For the Apostle doth assure us Rom. 1.16 17. The Gospel of Christ is â—o nomine and upon that account The Power of God unto Salvation to the Jew first and also to the Greek as it doth Reveal and Declare this Righteousness of God For I am not ashamed c. For therein is the Righteousness of God revealed as it is written the just shall live by Faith i. e. Faith in this Righteousness of God And take away this Righteousness of God out of the Gospel it would be no Gospel nor could it be unto Salvation And take away this Righteousness of God out of your Ministry and it will be no Gospel Ministry nor can it be a Saving Ministry to your selves or them that hear you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A DISCOURSE Of or Concerning The Time and Season wherein God doth Justifie his Elect through Faith in his Son Jesus Christ according to the Scriptures WHEREIN I. The Doctrine of Justification from all Eternity II. The Doctrine of Justification from the time of Christs Death and Resurrection Are fairly and truly tried and confuted III. The true time searched out and stated according to Scripture By THO. TAYLOR Searching what and what manner of time the Spirit of Christ which was in them did signifie 1 Pet. 1.11 The Kingdom of Heaven is likened unto a man that sowed good seed in his Field But while men slept his Enemy came and sowed Tares and went his way Mat. 13.24 25. LONDON Printed for Nath. Crouch 1693. Rom. 8.30 And whom he called them he also justified HAving already opened and explained this Justification wherewith God doth justifie them whom he calleth in the nature of it we now proceed to speak of and open and explain the same as to the time of it because not only the things themselves but the time or times are to be searched into when and wherein the things are and are to be ministred unto us 1 Pet. 1.11 12. Searching what or what manner of times the Spirit of Christ which was in them did signifie And concerâ—ing this enquiry or search there are and have been of late two several Doctrines or Opinions greaâ—lâ— cried up and as confidently affirmed by some and violently imposed upon their unwaâ—y hearers and with the same Spirit of violence as furiously contended for by them who are so imposed upon As the Ephesian worshipers of Diana contended for her Goddess ship as the Image that fell down from Jupiter out of Heaven Acts 19.27 28 34 35. 1. The first Doctrine and Opinion so cried up and contended for is The Doctrine of Justification from Eternity Or that Gods Elect were justified from all Eternity 2. The second is like unto it Which at least must be admitted without the least scruple or question Justification from the time of Christ Death or Resurrection or that all Gods Elect were and are justified from the time of Christs Death or Resurrection because the price was then paid by Jesus Christ and he as Head of the Church discharged by his Resurrection according to the Interpretation they give of Rom. 4. ult Who was delivered for our offences and raised again for our Justification Which they suppose and take for granted must needs imply the time as well as the thing of Believers Justification We shall therefore fairly and truly try both these Doctrines by the Holy Scriptures according to what we are commanded 1 John 4.1 Beloved believe not every Spirit but try the Spirit whether they be of God
and in a state of Death and Condemnation they were not justified from Eternity no not one of them that Live and are Justified by Faith in Christ for they all and always thus judge that they were all dead i e. condemned and not justified before they believed in Christ and do freely confess the truth and therefore not one of them doth profess or can profess any such Faith that he was Justified from Eternity Part. 6. This Doctrine of Justification from Eternity denyeth and overthroweth the Doctrine of Regeneration or new Birth and the necessity thereof which Christ himself doth plainly affirm and urge upon every man in this World John 3.3 5 8. and so do all the holy Prophets and Apostles as may be easily proved if there were any so bold as to deny it Now he that is Justified by Faith in Christ and hath this power and priviledge given unto him to become a Son of God as every true believer hath John 1.11 12. he also is born of God as John 1.13 which were born not of blood nor of the Will of the Flesh nor of the Will of Man but of God as James 1.18 Of his own Will begat he us by the Word of Truth not one Believer and so Justified person in this World but he is born of God and begotten of God and so is born again as 1 Pet. 1.23 being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever ver 25. And this is the Word which by the Gospel is Preached unto you so that not one person is or can be justified by Faith but at the same time and by the same word of Faith Preached to him and Believed by him he is also born again he therefore that saith he was justified from Eternity saith also that he was born of God from Eternity and he that was born of God from Eternity needeth not nor can be born again for Regeneration is but once and those that were born of God from Eternity are far from being new born Babes as all true Believers are after their first Conversion and Calling and as the Apostle Peter calleth and styleth them 1 Pet. 2.2 3. Part. 7. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth the Doctrine of Repentance and Conversion to God by Christ and by consequence takes away the necessity thereof the holy Scriptures do every where establish both in the Old and New Testament the necessity of Repentance and Conversion to God as Isa. 55.6 7. Act. 3.19 Act. 26.17 18. Luke 24.45 46 47. But he that saith he was justified from Eternity by consequence saith that he had remission of Sins from Eternity and that his Sins were blotted out from Eternity for Justification is Remission of Sins as Psalm 32.1 2 3. And blotting out of Sins as Isa. 43.25 And so he needeth not to Repent and be Converted for asmuch as he had his sins blotted out from Eternity and was Righteous from Eternity and well it is if men of these notions and traditions which they have received to hold do not become as the Pharisees of old so Whole as they need no Physician and so Righteous in their own Eyes that like the 99 Just Persons they need no Repentance or Conversion as Luke 15.4 8. And if the name of Repentance and Conversion shall still be pretended to and boasted of amongst them it shall only consist in making Proselytes to this their Tradition of Justification from Eternity which they call the Gospel and a more glorious Light than former Ages have enjoyed And some have not blushed to affirm than perhaps the Apostles had But let them take heed lest that Wo come upon them spoken by the Mouth of Truth himself Mat. 23.15 Part. 8. This Doctrine doth frustrate and make void all the ends of Christ Death and Suffering which are the Justification and Salvation of Gods Elect for if they were Justified from Eternity what need was there of Christs dying to obtain that for them which they had from all Eternity So that if this Doctrine be true as they affirm then as the Apostle saith in another case Gal. 2.21 Christ is dead in vain Part 9. This Doctrine of Justification from Eternity destroyeth and overthroweth the Doctrine and Order of God's new Creation in Christ and making all things new in him which the Holy Scriptures do every where establish both in the Old and New Testament This is certain the Old Creation was first and before the New else it were not new Adam was before Christ or the first Adam before the Second as Rom. 4.12 and 1 Cor. 15.45 46 47. And so it is written the first man Adam was made a living Soul the last Adam was made a quickning Spirit howbeit that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual The first or old Creation in Adam is the natural and the second or new Creation in Christ the Spiritual now that was not first which is Spiritual but that is first which was natural therefore the Workmanship of God in the natural or old creation was first And the workmanship of God in the new Creation in Christ is the Spirâ—tual and therefore last the second must be after the first or else 't is not second the new must be after the old or else the old is not old nor the other new Now Justification by Faith in Christ is Gods Workmanship in the new Creation as 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things i. e. the things of the first Creation in Adam are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. And therefore Reconciliation and Justification by Jesus Christ as ver 19. are parts of the new Creation in Christ as also is most manifest Eph. 2.8 9 10. 't is manifest I say that God at first setled all things So the first Adam and all men in him upon the foundation of the Law or Covenant of Works which settlement was broken or dissolved by the first transgression and Death entred upon all men by Sin and no hope or possibility of Righteousness or Life by that Law or Covenant any more therefore now God bringeth forth Christ the second Adam and settles all things again upon a new Covenant of Grace restoring Righteousness and Life by Jesus Christ to all that believe this is the new Creation that which is Spiritual Now therefore Justification and Salvation by Faith in Christ was not from Eternity because 't is Gods new Creation in Christ And forasmuch as the Old Creation and that which is Natural was not from Eternity but in Time 'T is manifest that Gods new Creation in Christ to any man in this World was not from Eternity but in Time for the first must be before the second and the old
as Rom 10.17 So then Faith cometh by hearing and hearing by the word of God and as v. 14 15. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach except they be sent i. e. seâ—t of God And thus God himself Preached the Gospel to Abraham Saying in thee and in thy seed shaâ—l the Families of the Earth or Nations be blessed as Gal. 3.8 compared with Gen. 12.3 and Gen. 2â— 18 So then Abrahams Faith came by â—â—aring Christ Preached 2. The Spirit of God muâ—t be given of God to thee and received of thee by hearing the Faith or Doctrine of Faith Preached as Gal. 4.2 Without which thou canst not receive the Spiritual things which the Gospel Preacheth but they will seem foolishness to thee because they are Spiritually descerned 1 Cor. 2.13 14. and 1 Cor. 1.21 22 23 24. Joh. 6.44 45. and again verse 60 66. The word preached I say will never be rightly understood till God by his Spirit openeth thy Heart to understand as Luk. 24.45 46. Acts 16.14 And thus God opened Abrahams Heart to understand the Gospel or the promise in Christ preached to him by the gift of his holy Spirit 3. This Faith must be wrought in thee by the same Spirit for this is the Faith of the operation of God as Col. 2.12 The gift of God as Eph. 2.8 Produced by the exceeding greatness of his power as when he raised Christ from the dead Eph. 1.17 18. Which was done by the power of the Holy Ghost Rom. 1.4 Rom. 8.15 And thus was Abrahams Faith wrought in him and it was given him to believe his Faith was not of himself but was the gift of God otherwise Abraham might have had whereof to boast but not before God as Rom. 4 2 3. And thus Abrahams believing God was as much of the Sovereign will of Gods grace and favour to him as his imputing Righteousness to him upon his believing And thus it is not of him that willeth nor of him that runneth but of God that sheweth mercy So it was with Abraham and so it is with all the Children of Abraham and the Lord grant it may be so with thee Abraham belived God and it was counted to him for Righteousness That was the time of Gods justifying him through Faith in Christ do thou believe God as Abraham did and it shall also be counted to thee for Righteousness and this shall be the time of Gods Justifying thee through Faith in his Son Jesus Christ Even then when all these things concur in thy Faith as they did in Abrahams 1. The hearing of Faith or the word of Faith preached to thee 2. Gods giving and thy receiving the Spirit through this hearing of the Faith Preached 3. Faith wrought in thee by the same Spirit to receive Jesus Christ This time I say again and no other is or can be assigned according to the holy Scriptures for thy Justification in Gods sight When this Faith cometh into thy Soul then cometh this Blessedness of thy Justification whether it be in Circumcision or in uncircumcision Rom. 4.8 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS ADVERTISEMENT BY the inadvertency of the Printer these few Errata's have happened in the first sheet of this Book In the rest more care has been taken so that there are no faults but what are unavoidable In Page 3. of the first Epistle Line 15. for did Read do in p. 4. l. 2. for works r. words l. 14. r. did then in p. 5. l. 17. for fiery r. feirce in p. 13. l. 29. r. the Kingdom in p. 4. of the 2d Epist. dele the 42. ver of Mar. 9. r. 41. in p. 6. l. 17. r. 2. v. of Rom. 6. in p. 7. l. 19. r. into the City A Catalogue of Books Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside History 1. ENglands Monarchs Or A Compendious Relation of the most remarkable Transactions from Julius Caesar to this present adorned with Poems and the Picture of every Monarch from K. Will. the Conqueror to K. Will. and Q. M. With a List of the Nobility and the number of the Lords and Commons in both Houses of Parliament Pr. one shilling 2. THE History of the House of Orange Or a Brief Relation of the Glorious Atchievements of his Majesties Renowned Predecessors and likewise of His own Heroick Actions till the late wonderful Revolution Together with the History of K. W. and Q. M. Being an impartial Account of the most Remarkable Passages from Their Majesties Happy Accession to the Throne to this time By R. B. Pr. 1s 3. THE History of the two late Kings Charles the II. and James the II. being an Impartial Account of the most remarkable Transaction and observable passages during their Reigns and the secret French and Popish Intrigues and Designs managed in those times Pr. one shilling 4. THE History of Oliver Cromwel being an Impartial Account of all the Battels Sieges and other Military Atchievements wherein he was ingaged in England Scotland and Ireland and likewise of his Civil Administrations while he had the Supreme Government till his Death Relating only matters of Fact without Reflection or Observation By R. B. pr. 1 â— 5. THE Wars in England Scotland and Ireland containing a particular and impartial Account of all the Battels Sieges and other remarkable Transactions Revolutions and Accidents which happened from the beginning of the Reign of K. Charles I. With his Tryal at large and last speech and the most considerable matters till 1660. With Pictures of several Accidents Price one shilling 6. HIstorical Remarks and Observations of the Antient and Present State of London and Westminster shewing the Foundations Walls Gates Towers Bridges Churches Rivers Wards Halls Companies Government Courts Hospitals Schools Inns of Courts Charters Franchises and Priviledges thereof with the most remarkable Accidents as to Wars Fires Plagues and other occurrences for above 900. years past Pr. 1 â— 7. ADmirable Curiosities Rarities and Wonders in England Scotland and Ireland or an account of many remarkable persons and places likewise of the Battels Sieges Tempests Inundations Thunders Lightnings Fires Murders and other Occurrences and Accidents for many hundred years past Together with the Natural and Artificial Rarities in every County in England With several curious Sculptures Price one shilling 8. THE History of the Kingdom of Ireland being an Account of the Antient Inhabitants and of all the Battels Sieges and other considerable Transactions both Civil and Military in that Countrey from the first Conquest thereof under King Henry II. till its entire Reduction by K. W. Together with the most remarkable Passages that have since happened there to this time By R. B. Price one shilling 9. THE English Empire in America or a prospect of His Majesties Dominions in the West Indies namely New-found-land New-England