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
among your selves This is the order and Government which Christ hath set in his Church upon which their peace doth depend And where thiâ— Government of Christ is not submitted unto and kept but is rejected and broken there is an end of Peace there followeth nothing but confusion and every evil work as James 3.16 To prevent which Christ hath set Order and Government in the Church yea in all the Churches of Christ as 1 Cor. 14.33 As it is in a Mans Heart if the Government of Christ be not there if Christ ruleth not there by his Word and Spirit there is no Peace to that Man There is no Peace saith my God to the wicked Even so it is in a Church if Christs Goverment be not there there is no Peace but strife and bitter envying confusion and every evil work And I will therefore Rejoyce and do Rejoyce in this concerning you all beholding and seeing your order and the stedfastness of your Faith in Christ as Col. 2.5 6. For though I be absent in the flesh yet am I with you in spirit joying and beholding your order and the stedfastness of your faith in Christ. For this order floweth from the stedfastness of your Faith in Christ as the breach of it in others doth emerge from the unstedfastness of their Faith As ye have therefore received Christ Jesus the Lord so walk ye in him v. 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Beware lest any man spoil you Keep therefore and hold fast this Faith and order and this will be your wisdom and understanding in the sight of all Men as Deut. 4.5 Ephes. 5.17 18 19 20. And this is the salt or true wisdom commended to us by Christ himself which will preserve you in purity and peace and keep you from Corrupting as Mark 9.50 Salt is good but if the salt have lost his saltness wherewith will you season it Have salt in your selves and have peace one with another And this as it is and will be your glory so it will be our rejoycing in the Day of Christ Heb. 13.17 And 1 John 2.28 That we i. e. we your Elders and Ministers may rejoyce in the Day of Christ. As ye have therefore obeyed and in a great Conflict and Tryal of your Faith and Patience have testified yout obedience to the Truth through the Spirit So I beseech you work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his good pleasure And be in nothing terrified by your adversaries which is to them an evident token of perdition but unto you of salvation and that of God For to you it is given in the behalf of Christ not only to believe on him but alsâ— to suffer for his sake Having the samâ— conflict which ye saw to be in me Phil 1.28 29. Now whether I live or die whether I be present in the body and so absent from the Lord or whether I be absent from the body that I may be present with the Lord stâ—and fast in one Spirit with one mind striving together for the Faith of the Gospel and so fulfil ye my joy that ye be like minded having the same love of one accord and of one mind And the God of peace shall be with you and shall bruise Satan under your Feet shortly and shall make those that say they are Jews and are not but are the synagogue of Satan to come and worship before you feet and to know that he hath loved you as Rev. 3.8 9. Amen THE True Light In the matter of our Justification before GOD. Rom. 3.20 Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledg of sin THIS Text is an Epiphonema or closing speech wherein the holy Apostle Paul gives us the just and right conclusion or result of the whole matter with respect to Mans justification before God and doth Peremptorily determine in the negative that by the deeds or works of the Law no flesh can or shall be justified in his sight and brings it in with the illative note therefore as the undeniable consequence and true result of his whole Argument in the two foregoing Chapters wherein he hath fully proved as he saith v. 9. of this chap. that Jews and Gentiles are all under Sin 1. The Gentiles he clearly proves in the first Chapter to be under Sin in that when they knew God or might have known him by the light of Nature in his works of Creation and Providence as Rom. 1.19 20 they did not glorifie him as God but contrary to the light of nature debased and changed the glory of the incorruptible God into the Image of corruptible Man v. 23 24 25. Had they but used their poor dim light of nature aright to have paid some suitable Veneration to the glory of the Godhead in worshiping of him they might have escaped many vile affections and actions amongst themselves For which they could not so much as pretend light or nature and of the wickedness or danger whereof they could not so much as pretend ignorance but as a punishment of their impiety towards God God gave them up to vile affections and unseemly actions amongst themselves as v. 26 27 28 29 30 31 And these Sins they not only committed against the light of nature but delighted in though convicted in their own Conscience that the issue thereof could be no less than eternal Death and Damnation as v. 32. Who knowing the judgment of God c. So severely but justly doth God punish wilful Idolatry and false worship a Sin against the first Table by giving such a person or People up to all manner of Sins and most horrible lusts and abominable practices even against Human Nature to their own Destruction Nothing being more righteous and just than that they who will not give unto God the glory of his own worship should be given up of God to work their own Damnation and Destruction see 2 Thes. 2.10 11 12. 2. The Jews he as clearly proves to be under Sin in the second Chapter For whereas they rested in the law and made their boast of God as Rom. 2. v. 17 18 19 20. yet they transgressed that law which they so much boasted of and through transgressing thereof dishonoured God and caused his name to be blasphemed amongst the Gentiles as v. 21 22 23. And therefore the Jews as well as the Gentiles are left without excuse and the mouth of them both equally stopped being become guilty before God The Gentiles by Sinning without law yet against the light and law of Nature as Rom. 1.20.32 c. The Jews by Sinning under the law and whilst they judged the poor Gentiles became more obnoxious and inexcusable themselves in that they did the same or worse things as Rom. 2. v. 11 12. And
the flesh cannot please God The person being Sinful all his deeds and works are Sinful also and neither his person nor his deeds or works can be pleasing or acceptable unto God by the law and therefore it is written also Heb. 11.6 But without Faith it is impossible to please God which it would not be if a Man could be righteous by the works of the law and without Faith i. e. Faith in Christ he might then please God by the works of the law and and without Faith Now let all these particular Considerations be brought together into one namely that the law requireth personal perfect and perpetual obedience continually and that in all points and doth also require a sinless Person and it will easily appear that it is become absolutely impossible to every Man since Adam as it was also to Adam himself after the fall ever to become righteous by the works or deeds of the law And therefore as impossible for any Man to be justified in the sight of God by the works of the law seeing he cannot by the works of the law be righteous for this were to suppose that a Man might be justified without righteousness which to suppose is a contradiction and absurdity And thus having done with the Reasons of the Doctrine namely that by the deeds of the law no Flesh shall be justified in Gods sight We proceed next and further to enquire Q. Why the infinitely wise and holy God who created Man such an excellent and glorious creature after his own Image and put him under such an excellent law so holy just and good should suffer this excellent creature and this excellent law of his by the interposition of Sin to be so frustrate and disappointed that it is now become impossible for Man to be justified by the law and the deeds of it Answ. This must be resolved ultimately into the Sovereign will and pleasure of God as our Lord Christ upon another occasion Father I thank thee Lord of Heaven and Earth that thou hast hid these things from the wise and from the prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight Mat. 11.25 A stupendious Mystery it was And can be resolved ultimately into nothing less than the Sovereign will of the blessed God and Creatour who may do what he pleases his own will being the most perfect Rule and his own glory the highest and ultimate end of all his works Certain it is that the holy God could easily have prevented Sin and have preserved his Creature Man under the Conduct of the pure and holy Law of his unto Eternal Life and Glory but it seemed not good in his sight so to do Knowing how to over-rule so great an evil as Sin and the Transgression of his holy Law to the further manifestation of his own greater glory and the greater good of his own Elect And therefore we further find by inquiry into this matter by the Light of the Holy Scriptures That this so stupendious and mysterious a work of his Providence with respect to man was necessary in order to the manifestation of his own greater glory and mans greater good in five or six things 1. Namely first That thereby he might take occasion through Sin and the Transgression of his Law to bring to light and give forth the manifestation of his Eternal Election of Grace both amongst Angels and Men before the World was which was a Mystery hid in God till the discovery and manifestation thereof now began to apppear 1. Amongst the Angels of Heaven amongst whom Sin entred and so great a number of them leaving their first habitation and were cast down to Hell for their transgression whilst a remnant of them were preserved and were confirmed of God in Christ as Ephes. 1.10 Gods Election of Grace toward some became manifest and apparent and his severity towards the rest that Sinned whom he spared not but cast them down to Hell and 2 Pet. 2.4 So that here is a difference and a discrimination made betwixt Angels and Angels some cast down to Hell others preserved and confirmed in Heaven And that which made the difference was not any natural goodness and excellency of Endowments in the one more than the other but the free Grace and Election of God in Christ preseverd and confirmed some that they did not that they should not Sin whilst the rest sinned and were cast down to Hell Hence the elect Angels on the one part 1 Tim. 4.21 and the Angels that Sinned on the other divide the whole World of Angels And as vast a difference and distance is put betwixt the one and the other as betwixt Heaven and Hell as betwixt Light and Darkness Hence of the same lump of the Angelical Nature are made Angels of Light as 2 Cor. 11.14 and Angels of Darkness 2 Pet. 2.10 Angels of Heaven as Mat. 24.36 and Angels of Hell as Mat. 25.41 the Holy Angels as Mat. 25.31 And the wicked or Apostate Angels as Jud. 6. 2ly Amongst Men in this World God took occasion by Sin and the trangression of his Holy law to manifest his Election of Grace even amongst Men on Earth as he had already amongst Angels in Heaven And now a difference is put betwixt the seed of the Woman namely Christ as the head of this Election and all the Elect amongst Men whom the Father had chosen in Christ before the foundation of the World Ephes. 1.4.2 Tim. 1.9 and whom the Father had given to Christ out of the Wold John 17.9 These all are one in Christ by virtue of this Election and are to be brought unto actual conformity to him in Grace here and Glory hereafter Christ the first Born and they all brethren to him and one to another in him as Rom. 8.29 And the seed of the Serpent on the one hand that is all the Children of the Devil or wicked One who are now distinguished and made manifest by the admission and entrance of Sin as 1 John 3.9 10. And as Sin took occasion by the law for if there had been no law there had been no Sin or transgression so the Grace of God took occasion by Sin and by the transgression of the law to manifest it self both amongst Angels and Men to Gods greater Glory and the greater good and glorious advantage of his Elect. Oh the depth both of the Wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out How hath the Election of Grace taken occasion by the Sin and misery of Mankind to shew and manifest it self in glorious triumph over all Mans sinfulness and unworthiness as well as over all Mans works and righteousness by the law in over ruling the one and excluding of the other that the purpose of God according to Election might stand not of works but of him that calleth as Rom. 9.11 and again Rom. 11.7 The Election hath obtained it and the rest
were blnded 2ly That so he might make way for the coming of his Son Jesus Christ into the World for his coming forth into and in the Human Nature and being made and manifested in Flesh both to Angels and Men This Mystery of Godliness as the Apostle hath it 1 Tim. 3.16 God manifested in the Flesh had never been exhibited in the sight of Angels and Men had not the transgression of the law and the utter inability in the law to give Man life and righteousness in Gods sight first prepared and opened a way for it had there been no Sin there had needed no Sacrifice no need of God manifested in Flesh could righteousness have been by the works of the law there had been no need of a Christ to take away Sin to make an end of Sins and to bring in everlasting righteousness as Dan. 9 24. Rom. 8.3 And as the Apostle hath it Gala. 2 21. If righteousness come by the law then Christ is dead in vain Christ coming in the Flesh his being made of a Woman made under the law his being made a curse for us yea all that he did suffered for us in his life death yea his resurrection from the dead his Ascension into Heaven and his intercession for us there hath been altogether in vain if Sin could be expiated and righteousness obtained by the deeds or works of the law But Christ is not dead in vain his coming into the World is not in vain Now consider what a glorious work the work of redemption is above all the works of Gods Creation and above all the other works of his mighty wise and holy providence and be filled with admiration and wonder at the infinite wisdom power and Grace of God in Christ who hath thus over-ruled so great an evil as Sin is and the frustration of the hope of righteousness by the law for the manifestation of the riches of his glory and Grace in his Son Christ Jesus and the greater advancement and good of his own Elect who are no losers by their disappointment and loss of the hope of righteousness by the deeds of the law having now obtained a better hope of a better and greater righteousness by Faith in Christ than could have been obtained by the law if they had never Sinned and if they had fulfilled the righteousness of the law in themselves Glory be to the triumphant Grace of God in Christ. 3. That so also just occasion might be offered for the promulgation and making known amongst Men the everlasting Covenant of Grace Now consider what a great blessing the Covenant of Grace is above the Law and Covenant of works which the Apostle saith Had no glory in comparison of the new Covenant of Grace which so far excelled 2 Cor. 3.7 8 9 10 11. verses And consider how the manifestation and revelation of this better Covenant hath filled Heaven and Earth with a greater light and manifestation of the Divine glory than any the World knew before or could ever have known without it and you will fall Down and worship before the throne of God and of the Lamb saying Blessing Glory and Praise be unto the God and Father of our Lord Jesus Christ who hath thus blessed us with the blessings of such a Covenant all Spiritual blessings all Heavenly blessings all Spiritual blessinngs in heavenly places in Christ Ephes. 1.3 This Covenant of Grace is called the New Covenant but only with respect to the promulgation of it forasmuch as it was not promulgated till after the fall of Man and the frustration and making void the law or old Covenant as a Covenant of works and utter incapacity of that Covenant to give Man righteousness and life by the deeds or works of it as the Apostle argueth Heb. 8. v. 7 8 11 13. But the Covenant of Grace is also called the everlasting Covenant with respect to the institution and establishment of it betwixt the Father and the Son not only because it is to everlasting and endureth for ever but also because it is from everlasting and before all time and is therefore said to be given us in Christ before the World was Tit. 1.2 In hope of eternal life which God that cannot lie promised before the world began that this is the Covenant of Grace is plain because it is that upon which the hope of eternal life is builded and it is called the promise as it is often called in Scripture as Gala. 4.28 Now we Brethren as Isaac was are the children of the promise i. e. of the new Covenant for this is the new Covenant which is compared to that Jerusalem which is above and is the Mother of all the children of God as Gala. 4.22 23 24 25 26. Upon this account they are called heirs of the promise i. e. of the new Covenant or Covenant of Grace and not of the old Covenat or Covenant of Works as Gala. 4.31 So then brethren we are not children of the Bond-woman but of the Free i. e. not of the old Covenant but of the new Now of this promise viz. this promise of God that cannot lie it is said to have been before the world began i. e. given us in Christ the Mediator of this Covenant and unto whom this promise was given for us before all time before the World began i. e. from Eternity And if any shall enquire why then was the law or Covenant of works at all added and promulgated The Answer is ready as the Apostle Gala. 3.19 It was added because of transgression i. e. that by the occasion of Sin and transgression of that Covenant Men might be prepared to entertain and embrace the Promise and Covenant of Grace and so look unto the free Promise and Covenant of Grace in Christ for Life and Salvation and so Rom. 5.20 21. The law entred that sin might abound c. Now as it was for the further manifestion of Gods greater glory and for Mans greater good that this new Covenant or Covenant of Grace should be declared so it was necessary that Sin should first enter in the transgression and frustration of the law as a Covenant of works that a fit occasion and season might be offered for the declaring and making known this blessed Covenant this new and everlasting Covenant of Grace And thus by the disannulling and making void the old or first Covenant as a Covenant of works which could not have bin without the entrance of Sin is way made for bringing in the Covenant of Grace 4ly That God might cut off all occasion of boasting from Man and that no flesh might glory in his sight had Man been justified by the works of the law and his own righteousness he should have had whereof to boast as the Apostle Rom. 4.2 For if Abraham were justified by works he hath whereof to Glory but not before God Now therefore God in his infinite wisdom hath ordered and over-ruled things unto this issue that by the workâ—
That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved What is nearer than that which is in thy heart and in thy mouth Well so near is Christ unto every Man unto whom the Gospel is Preached Christ that came down from Heaven into the Humane Nature the Word that was made flesh and dwelt amongst us and did in the flesh of Humane Nature bear our sins and die for us is risen again from the dead received up into Glory I say this blessed Jesus is brought near to us in the Gospel that if we believe in him we shall be saved in him i. e. even Jesus who hath delivered us from the Wrath to come 1 Thes. 1.10 And as Christ who is our Refuge is near so the Way is prepared the Vallies are exâ—lted and the Hills are laid low the Stumbling blocks are gathered up long ago Isa. 40.3 4 5. compared with Luke 3.4 5 6. So that Sinner here is now no Valley whose depth should affright thee no Mountaiâ— whose height should discourage thee no Stumbling-block left to hinder thee in this flying for Refuge unto Christ therefore Sinner take courage and fly to Christ and lay hold upon the Hope set before us and as God hath levelled all that was betwixt Jew and Gentile and prepared his way that every guilty Sinner both of the Jew and of the Gentile might have free access unto and acceptance with his Son Jesus Christ lay no Stumbling-blocks and put no difficulties in your own way when God puts none but fly for Refuge unto him and be safe be happy for ever But take along with thee these three Directions Direct 1. First of all Be speedy in your flight make no delay tarry not delays are dangerous and opportunities blessed opportunities are many times thereby lost To day if ye will hear his voice harden not your hearts as Heb. 3.15 And again To day while it is called to day Heb. 3.13 And again Now is the accepted time this is the day of Salvation 2 Cor. 6.2 And again saith the Voice of God by his own Son to Jerusalem Oh that thou hadst known at least in this thy day the things that belong to thy peace but now they are hid from thine Eyes Luk. 19.41 42. Commonly men fly in haste and take hold of the present opportunity to avoid the danger feared so must thou do Sinner if thou art upon thy flight to Christ for Refuge take hold of the present opportunity which if lost may perhaps never be recalled or recovered you know what folly it was in him who said call Time again no Time past cannot be recalled The motion of Time is not retrograde like the Wheels in Ezekiels Vision which Went straight forward and turned not as they went So doth Time Vestigia nulla retrorsum Well Sinner thou hast a Day now a Blessed Time now a Day of Grace a Time when Light shineth into thy Heart Convictions are upon thy Conscience thou hast a sense of Sin and feeling of thy Guilt tremblest under awakened Apprehensions of the Wrath of God justly due to thy Sin seest thy Refuge to be only in Christ hast some kindlings of Divine Love and Affection some warm Desires unto and Breathings after Christ and Grace Oh Sinner make use of this Blessed Time and lay hold of this Pretious Season and now or never take thy flight and speed thee away to Jesus Christ who calleth thee And let thy Heart answer Behold I come unto thee for thou art the Lord my God Lose this Season and lose all lose this Season and lose thy Soul lose this Season and thou art Lost for eveâ— for ought thou knowest Thou canst not assure thy self nor can any Man under the Heavens assure thee of another Day of a Morrow No no To Day if you will hear his voice there is no Morrow mentioned in all the word of God in this case there is no mâ—rrow in the Promise therefore thou canst not expect it no Morrow in the command therefore thou canst not work in it Thou mayest repenâ—â— and believe the Gospel whilst it is called to Day but if thou staiest till to Morrow it may be it will be too late there is but a Day of Grace and there is no Morrow to succeed Jerusalem had her Day and Esau had his Day but no Morrow no afterward No no then it was too late read Luke 19.4 Heb. 12.17 Direct 2. Be steady in thy flight and persist in thy course hold on thy way till thou arrivest at and beest got into the City of Refuge The guilty Man-slayer was not safe till he got to the City of Refuge he was as lyable to fall and perish by the hand of the Pursuer and Avenger of Blood at the Borders of the City of his Refuge as he was when further off 'T is not his being not far off that would do Thou art not far from the Kingdom of God saith Christ to the Lawyer that answered well but he was not in the Kingdom of God for all that And whether he ever went on and got in afterward we do not find You know who said unto Paul Thou almost persuadest me to be a Christian but we find not that he ever became an altogether Christian. 'T is not thy making some progress toward Christ that will secure thee but they getting into Christ and they being in Christ 1 John 5.20 Rom. 8.1 They that were near the Ark perished in the Waters of the Flood as well as they that were further off none were saved but they that entred in Multitudes there are that seem not far off from Christ yea many that seem near unto him but none can be saved but such as are in him Direct 3. Those that fled to the City of Refuge were to abide therein and not to venture out of it at least till the death of the High Priest for if the Avenger of Blood found him afterward wandring abroad he might fall upon him and slay him Numb 35.25 26 27. Even so Sinner thou must not only refuge thy self in Christ for a time and then wander away after thy own lusts worldly interests or thine own righteousness afterward but thou must abide in Christ all the days of thy life and never draw back through an evil heart of unbelief as Heb. 3.12 And thou must persevere in thy Faith and in thy course of Holiness and hold fast the rejoycing of thy hope unto the end or else thou must lose all at last Heb. 10.38 39. 'T is a dangerous thing when thou hast put thy hand to the Plough to look back and remember Lot's Wife who escaped out of Sodom and yet afterward looking back was turned into a Pillar of Salt 'T is ill for them that begin in the Spirit and do afterward end in the Flesh 'T is dangerous turning back from Christ and tacking about again to
Angels to have conceived thereof 1 Cor. 2. v. 9. But as it is written eye hath not seen â—or ear heard nor hath it entred into the heart â—f man the things that God hath prepared for them that love him which is quoted out of Isa. 64.4 For since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And doubtless this Righteousness of God by Faith in his Son is one and not the least of those things and these words of the Prophet neither hath Eye seen O God besides thee doth not only exclude the Eye and Wisdom of Man but of Angels also So that it is the Eye of God only that hath seen and his Wisdom alone that hath contriv'd this wonderful thing And it is therefore called not only the Wisdom of God as 1 Cor. 1.24 but also the Wisdom of God in a Mystery as 1 Cor. 2.7 And the hidden Wisdom ordained before the World for our glory And the Wisdom which none of the Princes of this World knew as verse 8. For had they known it they would not have crucified the Lord of Glory 3. Parti This Righteousness is also thâ— Righteousness of God and he is the Authoâ— of it As his Infinite Power hath effectâ—â— and performed it in and by his Son Jesuâ— Christ as his Infinite Grace alone hath deâ—signed and conferred and his Infinite Wiâ—â—dom alone contrived and declared so also 〈◊〉 Infinite Power alone hath effected and brougâ—â— it forth and therefore Christ in bringing in this Righteousness is called The Wisdom 〈◊〉 God and the Power of God 1 Cor. 1 2â— And admirable indeed it is and worthy 〈◊〉 serious and particular consideration to observâ— how the Infinite Power of the Godhead mâ—â—nifested it self and wrought in Christ fâ—â— effecting and bringing forth of this Rightâ—â—ousness and this we may consider in 〈◊〉 particular Instances thereof As namely 1. Inst. In the bringing forth of hâ—â— Son Jesus Christ into the Humane Natureâ— what an emanation and irradiation of thâ— Divine and Eternal Power of the Godâ—head was therein manifested to the admiâ—ration and wonder of Angels and Men Namely 1. In that a Virgin should conceive anâ— bring forth a Son as the Prophet had foretold Isa. 7.14 This was impossible with men but things that are impossible with men are easie with God And therefore here was a manifestation of the Divine and Infinite Power in effecting that by its own immediate operation which in the course and order of things as to men was impossible 2. In that a man should be brought forth of the Seed of the Woman and partaker of Flesh and Blood i. e. of all the Infirmities of the Humane nature and yet without sin this also was a further manifestation of the power of God And as things stood with Adam after the fall was altogether as impossible as that a Virgin should conceive For Adam being first corrupted and the Humane Nature depraved by Sin it became impossible in the way of ordinary Generation which God had ordained for the propagation and continuation of man in the World that ever any particular man or person of mankind should be born of a Woman and in that respect be truly the Seed of the Woman who was first in the Transgression and yet be clean from the corruption of the Humane Nature and be without Sin as Job 14.4 Who can bring a clean thing â—ut of an unclean Not one That is not one amongst all the Creatures 'T is above and beyond the Power and Energy of any Creature in Heaven or Earth to effect such a work To bring a clean thing out an unclean And so again Job 15. â—â— What is man that he should be clean Aâ—â— he which is born of a Woman that he shoâ—â—â— be Righteous But here behold a Miracle iâ—â—deed A wonder of Divine Power and Eâ—â—ficacy A man one in the Humane Nature and brought forth in the fulness of Timâ— that is perfectly clean and free from all thâ— Original and Inherent Corruption of Maâ— Nature and one which is born of a Woâ—man and yet Righteous Righteous above what Adam was in Innocency and abovâ— what the Angels of Heaven were in the staâ—â— of Original Purity one more holy thaâ— Saints more holy than Angels and yet â— Man with all the Infirmities of Mans Nâ—â—ture and yet born of a Woman a cleaâ— thing indeed brought out of an unclean And therefore this holy this clean and harmless Son of Man and separate from Sinners was not brought forth in a way of ordinary Generation but by the immediate Energy and Power of the Most High working iâ— a miraculous and extraordinary manner aâ— was expresly declared by the Angel to the Virgin Mary Luke 1.35 The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee therefore alsâ— that holy thing which shall be born of thee shall be called the Son of God and therefore his generation was peculiar to himself the miraculous and extraordinary manner of which Thoughts are wanting in us to conceive and Words much more to express as it is written Isa. 53.8 And who shall declare his Generation And surely herein that old Serpent the Devil was greatly deceived and disappointed of his expectation for as when he tempted Cain to Murder Abel he thought he had thereby made all sure the Seed of the Woman in the Person of Abel being now cut off But little did he think then of another Seed appointed by God to the Woman instead of Abel whom Cain slew but when Seth was born the mystery of God was revealed to the Faith of the Woman and the Confession of her Mouth plainly declared the Faith that was in her heart as to another Seed in whom the Genealogy and Line was to descend down even unto Christ as Gen. 4.25 For God said she hath appointed me another Seed instead of Abel whom Cain slew So also in the first Temptation here was the subtilty and malice of the Devil to cut off and murder all Mankind at once for understanding that this glorious Creature Adam was brought forth as a publick person and by the Covenant Gâ—â— had made with him was to stand or 〈◊〉 the common Head and Root of all Mankiâ—â— designed and in his Serpentine Wisdâ—â— concluded that if he could prevail upâ—â— this Adam to sin and transgress tâ—â— Covenant he should at once murder 〈◊〉 whole Race of Mankind murder him 〈◊〉 them in him spiritually and eternally 〈◊〉 well as bodily and having effected this hâ—â— rid murder he now triumphs over Adâ—â— and all Mankind as a mighty Conquer in the spoils he had made of so glorious Creature supposing he had now made all sure that God himself according to his owâ— Law was not able to deliver this Captâ—â— Adam and the Spoils of Mankind out 〈◊〉 his hand Little did the Devil then think
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