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
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
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
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
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
he had by himself purged our sins and brought in everlasting Righteousness for us as Dan. 9.29 To make an end of sins and to bring in Everlasting Righteousness sate down at the right hand of the Majesty on high Heb. 1.3 Now here is hope set before you in Christ fly for refuge and lay hold upon it by Faith and so lay hold on Eternal Life and lay hold on Everlasting Righteousness for Christ is Eternal Righteousness and Eternal Life to all that lay hold on him by Faith Who have fled for refuge Here is a reference and allusion to the Cities of refuge set apart by Gods special appointment from amongst the Cities of Israel which were in number six in convenient places and at convenient distances from all parts To the end that he that had slain a man at unawares might fly and there find refuge and safety from the Avenger of blood Numb 35.10 16. These Cities of refuge were Types and did point unto Jesus Christ the Holy Ghost thereby signifying and testifying before-hand Christ the True and Spiritual Refuge to Sinners amongst men from the Avenger of Blood with the vindictive and revenging Justice of God and his Infinitive Wrath gone out in pursuit of all guilty and bloody Sinners and Violaters of his Righteous and Holy Law And the benefit of these Cities of Refuge was not only extended to the Jews but also to the Strangers as v. 15. The Holy Ghost plainly testifying hereby the extent of this true Refuge in Christ unto the Gentiles as well aâ— to the Jews and that all that fled unto him should be safe and escape the pursuing Vengeance and Wrath of God due unto Sin and the Transgression of his Holy Law and the assurance of Safety and Refuge to Sinners flying unto Christ both of the Jew and of the Gentiles is laid in Christ bearing their Sins and fulfilling the Righteousneâ—â— of the Law for them It being an Act oâ— Glorious Justice as well as an Act of Soveâ—raign Mercy and Grace in the Father to justâ—â—fie him that believeth in Jesus as Rom. 3.26 and Isa. 53.11 That he might be juâ—â— and the justifier of him that believeth in Jesus And my Righteous Servant shall justifie mâ—â—ny for he shall bear their iniquities Oâ— therefore Sinner thou needest not fear Refugâ— in Christ Seeing not only the Grace anâ— Mercy of God but his Justice also to whicâ— I may add his Faithfulness and Truth in 〈◊〉 Word and Promise are thy security Oâ— therefore Sinner fly for Refuge to lay hoâ—â— upon this hope which is set before thee and which is sure and stedfast and entereth in within the Vail And for the setting home this Exhortation I shall add three Motives and give three Directions and so conclude this first branch of the Exhortation Motive 1. Sinner know that necessity is upon thee thou must fly or die and therefore I may say to thee as the Angels did to Lot when Sodom was destroyed Gen. 19.17 Escape for thy Life look not behind thee neither tarry in all the plain Escape to the Mountain lest thou be consumed There was an absolute necessity upon Lot in his present case to escape out of Sodom to escape to the Mountain or to be consumed in the Fire of Gods Wrath that was kindled against Sodom and the Cities of the Plain And so it is with thee Sinner Escape for thy Life and haste thee unto Jesus Christ for if the Avenger of Blood in pursuit of thee doth overtake thee out of Christ thou art a dead man a lost and undone man for ever and wilt be consumed in the Fire of Gods Wrath and Holy Indignation that is already kindled and will burn Eternally to the consuming all Unbelieving and Impenitent Sinners who live and dye out of Christ and are not found in him i. e. united to him by Faith sprinkled with his blood and cloathâ—d with his righteousness Oh! therefore fly unto Christ and get into him and so keep the blood of sprinkling lest he that destroyeth the first-born should touch thee Heb. 11.28 2 Motive Here is Refuge prepared and provided for thee in Jesus Christ How miserable were Man guilty Man faln under Sin and under the Curse of the Law and the Wrath of God if there were no Refuge foâ— him no way to escape The condition oâ— Man of every Man would then be desperate as helpless and hopeless as that of the Devils but blessed be God the case is noâ— so with faln Man as it is with the faln Angels Grace free Grace hath put a difference oh let us adore God in it and cry Grace Grace to it there was no Christ to take the Nature of Angels or to take hold oâ— Angels as the word signifies Heb. 2.16 Buâ— blessed be God there was a Christ found to take the Seed of Abraham to make an enâ— of Sins and to bring in Righteousness tâ— faln Man and now Salvation is ready Righâ—eousness and Eternal Life is ready Oâ— therefore fly unto Christ and take Refuge iâ— him and lay hold upon the Hope that is in Christ for thee 3 Motive Yea this Refuge is not a Refuge afar off but a Refuge near a Refuge at hand 't is but stâ—pping out of thy self and thine own Righteousness and thou art presently in Christ in this sure Refuge Great care was taken by God's Appointment that the Cities of Refuge should be in convenient places not too far off lest the distance should discourage the guilty Man-slayer and give advantage to the Avenger of Blood to prevent his escape thither But the Cities of Refuge were near both to them that lived in the Land of Canaan and also to them that lived beyond Jordan on the one side of Jordan and on the other that all might have opportunity and encouragement to fly thither Numb 35.14 Yea these Cities of Refuge as they were to be near so the way was to be prepared and made plain that there might be no letts or hinderances in the way of the poor guilty Man slayer that was to fly for his Life Deut. 19.3 Thou shalt prepare thee a way and divide the Coasts of the Land which the Lord thy God giveth thee to inherit into three parts that every Slayer may flee thither Even so it is with respect to the true Spiritual Refuge in Christ 't is a Refuge near at hand and not afar off that every guilty Sinner may fly unto it So that no Sinner hath reason to complain and say Who shall ascend up into Heaven i. e. to bring Christ down from above or who shalâ— descend into the deep i. e. to bring Christ back from the dead No Sinner say not in thine heart nor think that this Refuge is far off for the Word is nigh thee even in thine heart and in thy mouth i. e. the Word of Faith that we preach Rom. 10.6 7 8. And if thou wilt yet ask and further enquire what this Word of Faith is read Rom. 10.9
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
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
it hath its accomplishment and fulfilling in him First And first for the Ceremonial Law that had its accomplishment and was fulfilled in Christ All the Types and Figures all the Sacrifices with the sprinkling of their Blood all the Services and Ceremonies looked and pointed unto him who was the substance of them all and in whom they had their accomplishment perfection and end as Job 1.17 For the Law was given by Moses but Grace and Truth came by Jesus Christ Grace i. e. all that Grace of Justification typified by the Sacrifices and the Sprinklings of Blood and all that Grace that was shadowed out by the National Election Adoption and Glory all that Grace of Sanctification typified and shadowed out by Circumcision and the various washings under the Law all this Grace was given unto us from the Father by Jesus Christ and the truth and substance expressed and darkly figured in that Law of the heavenly things themselves was performed and made good to us in Christ So Grace and Truth came by Jesus Christ in opposition to works and mans righteousness and trurh in opposition to the shadows and appearances so Dan. 9.24 To seal up the Vision and the Prophecy and to anoint the most holy so that the anointing of the most holy was to be the sealing up the Vision and the Prophecy of the Old Testament i. e. the finishing and accomplishing thereof for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us And accordingly all that was seen though but darkly in the vision of the Old Testament and all that was testified aforehand in the Prophecy was fulfilled and finished in Christ 1 Pet. 1.10 11. Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the Glory that should follow So that the Vision and Prophecy of the Old Testament pointed to the most Holy i. e. Christ and had their end of Perfection and Accomplishment in him The Old Testament Tabernacle Odinances of Worship Priesthood and Service was a Shadow of good things to come but the Body is Christ Col. 2.17 2. And then again Secondly As to the Moral Law which was added in that Mosaical Law and Dispensation and that because of Sin or Transgression as Rom. 5.20 and Gal. 3.19 and was not the Covenant of God with that people particularly as that by which they should expect righteousness and life for the covenant of God with that people in the Mosaical Dispensation was though more dark and shadowy a Covenant of Grace But I say the Moral Law was added because of Sin now as to the Moral Law Christ is also the end of it and it hath its perfection and accomplishment only in Christ actually and also in all them that believe virtually now that the Moral Law is here mainly and principally intended is plain in that it is said that Christ is the end of the Law for Righteousness Now there is no other Law that is the measure and rule of Righteousness but the Moral Law first and then such other positive Laws as God superadded for as sin is nothing else but the transgression of the Law so Righteousness is nothing else but the fulfilling of it So that for as much as Christ is the end of the Law for Righteousness 't is plain that he did fulfill the Moral Law by giving that perfect obedience thereunto that whole obedience which the Law did and doth require of Adam and all his Posterity and that as a Covenant of Works I say this Law was fulfilled by Christ for us in the perfection and utmost extent and demand of it as shall be more particularly set out in the opening of the next Doctrine for otherwise he could not be the end of the Law for Righteousness to them that believe if he had not perfected and filled up the Righteousness of the Law for them and in their stead Therefore the Righteousness of the Law is perfected and fulfilled by Christ actually and personally and he is the end or perfection of it And then the Righteousness of the Law is also fulfilled and hath its perfection in all them that believe virtually and in Christ their head as Rom. 8.3 4 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us So that the Righteousness of the Law hath its perfection and accomplishment also in them that believe they having fulfilled the Law vertually and by Faith in Christ their Head So that as the Apostle puts the question Rom. 3.31 Do we then make void the Law through Faith The answer is full God forbid yea we establish the Law So that this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe is a most perfect and compleat Righteousness both with respect to Christ and also with respect to all them that believe who have better fulfilled the Law in Christ their Head than could have been by the first Adam if he had never sinned but of this more fully under another inference 2. Hence also we infer the stability and duration of this Righteousness for if it be the Righteousness of God and that as he is the sole author of it as the Foundation of his new Creation in Christ conferred freely by his Grace contrived by his Wisdom and effected by his mighty Power manifested in Christ and also in all them that believe as yeâ— have heard then it is a stedfast Work that abideth unalterably and unchangeably the same for ever for such is the nature of all God's Works Even the Works of the Old and First Creation that they are established and stand fast for ever as Eccles. 3.14 I know that whatsoever God doth it shall be for ever i. e. it shall stand and remain as God hath made it and neither man nor any Creature can alter or change that which God hath done For Solomon explains himself in the following words nothing can be put to it nor any thing taken from it and God doth it that men may fear before him i. e. that men may pay a due reverence to the works of God and subscribe with a holy submission thereunto Now if this be the nature of all Gods Works even in the first and old Creation that whatsoever God doth abideth for ever and cannot be changed by man or by the Sons of men then how much more is it so in his works of the new Creation in Christ which must and shall stand fast forever for as the Will and Wisdom of man cannot alter or change them so God hath declared that he will not
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