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
Rejoyce in Christ Jesus and have no confidence in the flesh these two must go together in the heart and walking of a Christian You cannot rejoyce in Christ Jesus if you have or put any confidence in the flesh and ye cannot have confidence in the flesh if ye do aright rejoyce in Christ Jesus To have confidence in the flesh is to have trust and confidence in the Law and in the Deeds and Works of the Law done by you either before or after your laying hold upon Christ as your Refuge the internal Deeds of the Law which are the qualifications virtues and graces of the mind and the external Deeds of the Law which are the external actions of thy Life and Conversation both with respect to God and Man done and wrought in conformity to the holy Law of God so far as thou art able to reach it The Duties of the first Table and of the second those which respect Religion towardâ— God and those which respect Righteousnesâ— towards Man as they are or can be performed by thee these all are comprehended in the word flesh as appeareth plainly by the Apostle Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that he hath whereof to trust in the flesh I more And then he addeth all his Legal qualifications priviledges and performances before his Conversion v. 5 6. Circumcised the eight day c. and then he adds all his own Righteousness of the Law in the internal and external Deeds of it after his Conversion and Faith in Christ v. 9. And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith So that all his own Righteousness both before and after Conversion he sets in opposition to the Righteousness of God by Faith in Christ and this all this that is a mans own Righteousness he calleth flesh and forbids and denies any confidence or trust to be put in it either by himself or by any other man so as that he or any other person should think or judge or reckon himself righteous and justified in Gods sight by his own Righteousness either of inherent qualifications or external obedience no no this is abominable this the Apostle abhors in himself and deters all others from But on the other hand to trust alone unto Christ and rely and depend upon the perfect Righteousness of Christ which is the Righteousness of God and is made ours by Faith and not by Works this is to rejoyce in Christ Jesus but to have confidence in our own Righteousness this is to have confidence in the flesh And there are two reasons why all a mans own Righteousness is called flesh 1. Because it is weak and unable to bear the weight of mans hope and confidence as touching his being righteous thereby or justified before God and thus the Horses of the Egyptians are said to be flesh not spirit because of their weakness and inability to answer the sinful trust and confidence which the Jews had in them Isa. 31. v. 3. And 2. Because it is polluted sinful and unclean by the infirmity and imperfection of grace in the best and by the mixtures of sin and corruption that attend us in our best Duties as Isa. 64.6 But we are all as an unclean thing and our Righteousnesses are as filthy Rags and therefore not to be trusted in and relied upon when we come before and have to do with God Now therefore ye that are in Christ and desire to rejoyce in Christ Jesus have see that ye have no confidence in the flesh covet earnestly the best gifts strive after the highest attainments of inherent grace and holiness but trust not to put no confidence in your own Works and Righteousness for by the Works of the Law there shall no flesh be justified in his sight 3. And last of all See that ye worship God in the Spirit Phil. 3.2 For we are the true Circumcision which worship God in the spirit rejoyce in Christ Jesus and have no confidence in the flesh So that to your rejoycing in Christ Jesus and having no confidence in the flesh you must add this also To worship God in the spirit Now to worship God in the spirit implieth these three things namely 1. To Worship God in the Spirit is to Worship God in Christ those of the Concision spoken of in the beginning of Phil. 3. Who trusted to Circumcision and the Works of the Law or their own Righteousness Worshipped God in the Deeds and Works of the Law which the Apostle here calls Flesh and so they Worshipped God not in the Spirit but in the Flesh They rested in their own Deeds and Works and looked not to Christ Jesus who was the End Perfection and Substance of the Ceremonial Law And so indeed their Worship terminated in their own Righteousness and they did not by Faith go out of themselves unto Christ and his Righteousness and so they did not Worship God in the Spirit i. e. Evangelically and by Faith in Christ but legally and presuming upon their own Merit and Worthiness without Christ and so all their Worshipping was Carnal and in the Flesh after the Old Covenant and Works but not Spiritual and Evangelical i. e. after the New Covenant and Grace To Worship God therefore in Christ and by Faith in him as your only Righteousness and always to come unto the Father by the Son this is indeed to Worship him in the Spirit relying upon his Mediation Merit Blood and Righteousness as the Mediator of the New Covenant and not upon the Old Covenant and Works 2. To Worship God in the Spirit is to Worship him sincerely and with a true heart and thus to Worship God in the Spirit is to Worship him in truth Joh. 4 23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth These Concisionisâ— did Worship God not in Truth but iâ— outward Shew and Hyporisie for they Worshiped him in the outward Circumcision oâ— the Flesh but the inward Circumcision of the Heart which is in the Spirit and Soul and Mind that was wanting that they looked not after Thus whilst they doted upon and boasted of the external Sign they lost they minded not the thing signified i. e. the internal Grace and Spirit and there was not that in the Heart and Spirit within that might accord and stand with and answer to Circumcision without i. e. the Answer of a good Conscience no the Conscience was neither sprinkled with the Blood of Christ nor sanctified by his Spirit and hence they did not they could not draw near to God with a true heart nor in that full assurance of Faith that God would either hear
thou beest cloathed with change of Raiment i. e. the perfect Righteousness of Jesus Christ Which unless thou puttest on by Faith neither thy person nor service can be accepted of him For as there is no salvation out of Christ so also out of Christ and his Righteousness there is no acceptation to any person under Heaven And that thou Oh man mayest yet be more fully convinced that thou canst not stand before God in the best of thine own Righteousness but only and alone in this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe Consi-that thou canst not stand before thine own Conscience in the best of thine own Righteousness And if thy Conscience be an awakened and enlightened Conscience it will witness against thee yea it will judge and condemn thee in the best of thy Inherent Righteousness of inward qualâ—ficatâ—ons and external performances We will suppose and thou mayest say thou hast Faith but hast thou not unbeâ—ief as well as Faith And is not thy unbelief more than thy Faith And many times dost thou not act at least in some caseâ— as if thou hadst no Faith And doth not thy Conscience reprove and judge as Christ doth his Disciples Mat. 4.40 Thou wilt say also thou dost repent and thou hatest thaâ— which is evil well but dost thou not find also impenitency and hardness of Heart at least some times and in some cases Dost thou not find thy Heart sometimes to be without all tenderness And to be even hardened from Gods fear so that neither the Word of God nor yet the Rod of God do make impression upon thee Isa. 63.17 Yea neither the Mercies nor the Judgments of God dost thou lay to Heart as thou oughtest to do Isa. 42.24 25. Thou wilt say thou art Humble but is there not Pride also in thy Heart And doth not Pride prevail many times in thy Heart as it did in Hezekiah 2 Chron. 32.25 And doth not thy Conscience reprove thee for thy Pride as his did verse 26 Thou wilt say also that thou dost Love God but dost thou love him withall thy Heart and all thy Soul and all thy Strength Dost not thou love thy Carnal Self also and the Creature more than God at least sometimes and in some particular cases And doth not the love of thy Self and of the Creature prevail above all the love of God in thy Heart And so of the rest of all thy Inherent Qualifications And then for thy external performances thou wilt say that thou prayest and callest upon God in thy Closeâ— in thy Family in and with the Congreation of the People of God And thou hearest the word and that with joy and delight thou receivest the seals of Gods Covenant and thou joynest fasting with thy Prayers and chastenest thy Soul therewith Well but Oh Man doth not sin mix it self with thy best duties and iniquity creep into all thy holy things And doth not thine own Conscience tell thee and reprove thee for these things And thou art put to it after all to cry out Lord be merciful to me a Sinner a Wretch an unclean thing Now if this be true and these things be so that thou canst not stand before thine own enlightened and awakened Conscience in the best of thine own Righteousness either of inherent qualifications or external duties How canst thou think to stand before God who is greater than thy Heart or Conscience and knoweth all things as 1 Joh. 3.20 Yea he knoweth more evil by thee and seeth more sin and iniquity in thee and in thy holy things than ever thou didst or canst do Psal. 19.12 Jer. 17.9 10. Therefore he is greater than thy Heart and knoweth all things as thine own Heart condemns thee in all those things he will condemn thee also for thou canst not stand before him in these rags in these filthy rags Is it not therefore Oh man whoever thou art that hearest the word of God this day I say is it not thy duty and thy interest also to comply with and submit unto this Righteousness of God and seek a better Righteousness out of thy self by Faith in his Son Is not this Righteousness better than thy own Are not the royal robes better than filthy rags Canst thou stand before the great King of Heaven and Earth in filthy garments And will he accept thee Will not his Wrath burn against thee and Say friend how camest thou in hither not having on the wedding garment and will not he say Take him hence bind him hand and foot and cast him into outer darkness There shall be wailing and gnashing of teeth And wilt not thou be left speechless and without excuse as Mat. 22.11 12 13 14. Oh therefore put on this wedding garment and wear iâ— always when thou comest before the King and treadest in his Courts be sure thou beest in it having it on and never dare to look God in the Face without it as Phil. 3.9 But be found in it whilst thou livest when thou comest to die and at the Day of Judgment That the shame of thy nakedness do not appear to thy everlasting confusion Infer 5. But then again fifthly Hence we may also Infer and Aâ—gue how greatly it is the duty and work and as well the interest also of every Minister of the Gospel of Jesus Christ to be himself well instructed in the knowledge of this Righteousness of God and understandingly faithfully and clearly to Preach and declare this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe And that it is your Duty and Interest to understand and know this Righteousness of God and to be well instructed in and acquainted with this Mistery of Faith and to Hold it in a pure Conscience as the Apostle doth command 1 Tim. 3.9 will appear by the Considerations following 1 Consid. This Righteousness of God by Faith in his Son Jesus Christ is the great foundation truth of the Gospel and as it concerns every wise and skilful builder to look well to his foundation upon which the whole building and his success therein and also his reputation as a workman doth depend So it doth greatly concern every Gospel Minister that he may be a skilful builder in the Church of God to look well to the foundation of the Faith and Hope not only of himself but also of the whole Church of Gods Elect For other foundation can no man lay than what is already laid which is Jesus Christ the same yesterday and to day and for ever as 2 Cor. 3.11 If a Minister lay his foundation in the works of the Law and mans Righteousness it will never hold whatever hope or confidence he builds upon this foundation in himself or others will certainly fall when his work shall come to be tryed and himself and all those that hear him and whom he builds upon this foundation will certainly perish unless
1 Argument It is most plain from the contexâ— v. 19. That it is the same law by whicâ— every mouth is stopped and all the World iâ— become guilty before God Now the Gentileâ— could not have their mouth stopped and beâ—come guilty before God by the Ceremoniaâ— law For the Gentiles had no knowledg oâ— the Ceremonial law neither could they there being nothing in the light or law of nature directing them to any such law nor were the Gentiles under any Obligation unto that law otherwise than as any of them were proseylites to the Jewish Church neither could their Consciences either accuse or excuse them in observing or not observing the Ceremonial law they could have no Conscience of Sin in that respect for where no law is there is no Transgression But the Moral law they having the work of it written in their Hearts as Rom. 2.14 15. did bind the Consciences of the very Gentiles and did leave them without excuse before God as hath been already proved Rom. 1.19 20 21. to the end of the Chap. So that it is the Moral law only by which every mouth is stopped and all the World i. e. both Jew and Gentile are become guilty before God And therefore it is not the Ceremonial law only but the Moral law principally of which the Apostle speaks when he saith as in the Text by the works of the law there shall no flesh be justified in his sight 2 Argu. It is also as plain from the latter part of this Text that it is the same law by which is the knowledg of Sin For so the Apostle brings it in immediately and in one and the same breath For by the law is the knowledg of Sin therefore whilst the Aposte saith by the deeds of the law shall no flesh be justified in his sight and then addeth that by the law is the knowledg of Sin it is plain what law he meaneth Namely the same law by which is the knowledg of Sin Now the knowledg of Sin is not by the Ceremonial law for though in the Ceremonial law there is an acknowledgment of Sin in that all the sacrifices washings and typical services did take it for granted and every Man attending the services of that law did ipso facto acknowledg himself a Sinner or else to what end was his Sacrifice if he had no Sin to be purged Yet the Ceremonial law neither did nor could convince the Conscience and show a Man wherein he had Sinned for this is the peculiar work of the moral law and the light thereof shining in the Conscience and so the Apostle Rom. 7.7 Nay I had not known sin but by the law For I had not known lust except the law had said thou shalt not Covet Now the law which saith thou shalt not covet is not the Ceremonial law but the moral law as Exod 20.17 And therefore the Text must be interpreted and understood not of the Ceremonial law only but also and more especially of the moral law for as much as by this law is the knowledg of Sin and by this law every mouth is stopped and all the World become guilty before God So that Justification in the sight of God is denied to Man not only by the deeds of the Ceremonial law but also by the deeds of the moral law And a Man can no more be justified now by good works either Internal or External or both done in obedience and conformity to the moral law than the Jews then were by their observances of the Ceremonial And as it became Sin in the Jews to seek justification and righteousness by the works of the Ceremonial law and moral law both and the stumbling stone to their perdition and damnation as Rom. 9.31 32. So it doth as much now become Sin to any Man under Heaven to seek righteousness and justification by the works of the Moral law as they are or can be performed by him and if persisted in will prove the stumbling stone to his perdition Gala. 5.2 3 4 5. Having thus done with the opening of the Doctrine we proceed to the reasons of it namely to shew why by the deeds of the law no flesh can be justified in God's sight and they are these two First Reason Because by the law is the the knowledg of Sin and this is one reason subjoyned in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by the law is the knowledg of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is rendered knowledg is a thorough and convincing knowledg which leaves a Man under such a conviction as he must needs acknowledg himself a Sinner and to have Transgressed the law of God For Sin is the transgression of the law and the knowledg of Sin is the knowledg in the Conscience of a Man that he hath transgressed the law and no Man can have this conviction and knowledg but by the law And the Conscience of Sin is nothing else but his knowing by the light of Gods holy law that he hath transgressed and that he is a transgressor of the law as Rom. 7.7 I had not known Sin but by the law and again Rom. 7.8 9. For without the law sin was dead that is it stirred not it troubled not my Conscience But when the commandment came Siâ— revived and I died i. e. I was in a whole and safe condition once without the law and nothing troubled my Conscience but all was quiet and secure as if I had no Sin and waâ— in no danger But when the Commandmenâ— came i. e. God brought the law home to my Conscience so that I saw the convincing light and felt the terrifying Power of the holy law of God in my Conscience then Sin revived i. e. lift up it self and made me find and feel my guilt and the condemning power and strength that Sin had over me by the law For the strength of Sin is the law 1 Cor. 15.56 And I died i. e. As to all my hopes and confidence of being justified by the law and the works thereof so that I became as a dead Man without any life or hope of being justified by it And the Argument lieth plain that law by which every Man is convinced that he is a Sinner and condemned as a guilty Person before God by that law and the deeds of it can no Man be justified in the sight of God for condemnation and justification are as directly contrary and inconsistent each with other as life and death are therefore by the deeds of the law can no flesh be justified because by the law all flesh is Condemned and found guilty before God upon this account the Ministration of the law is called the Ministration of death and of Condemnation 2 Cor. 3.7 and 9. v. And therefore cannot be the Ministration of life and justification Now if there were any Man found since the fall of Adam that were not a Sinner and guilty by the law and unto whom by the law there could be no
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