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
because reconciliation supposeth a breach first made by sin now the breach made betwixt God and Man by sin was not from Eternity but in time and therefore reconciliation could not be from Eternity and without reconciliation by shedding of blood there is no remission as Heb. 9.22 i. e. No Justification to the Church of Gods Elect for Remission of sins is their Justification Part. 3. This Doctrine of Justification from Eternity destroyeth and overthroweth the true Doctrine of Justification it self also which is another fundamental point of the Christian Faith and therefore this Doctrine of Justification from Eternity cannot be true Now the true Doctrine of Justification is that Act of Gods Grace passed or put forth upon the person Elect whereby of a guilty ungodly and unrighteous person before he is really made and doth become a righteous person in Gods sight through Faith in his Son Jesus Christ given unto him I say he is made and doth become a righteous person in Gods sight and that really and not by opinion only as some would imagine and here are two things to be cleared as namely 1. That every man in this World is really made and doth become a guilâ—y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law so Rom. 3.9 10 and again ver 19 20. which the Apostle plainly affirmeth by a comparison of the two Adam's Rom. 5.19 For as by one mans disobedience many were made sinners c. ver 18. Therefore as by the offence of one judgment came or it came upon all men to condemnation in Gods sight So that 't is plain the many ver 19. is all men ver 18. even the Elect of God as well as others 2. That as in the first Adam all men did become and were really made sinners in Gods sight by the just imputation of Adam's sin to them by the Law even so in Christ many as v. 19. or all men as ver 18. i. e. all that believe are justified i. e. are made and do become righteous in Gods sight through Faith in Christ by the righteousness of one or by the obedience of one justly imputed to them by the Law of Faith and Grace So that as before Justification every man was really a guilty and unrighteous person in Gods sight So now that Faith in Christ is come every man that believeth is justified and doth become and is made a righteous person in Gods sight So that Justification maketh a real change of State from a state of sin and unrighteousness and death to a state of Grace Righteousness and Life Now therefore he that is Justified from Eternity was from Eternity in a state of Grace Righteousness and Life and never was in a state of Sin Unrighteousness and Death he never was a Sinner Ungodly and condemned in Gods sight and Sin had never raigned in him unto Death in whom Grace had raigned unto Life through Righteousness from all Eternity but the contrary is true in all them whom God Justifieth as Rom. 4.5 Now to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness and Rom. 5.6 For when we were yet without strength in due time Christ died for the Ungodly and v. 21. That as sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord So that we who are now Justified by Faith in Christ were without strength were ungodly were under the reign of Sin unto Death but he that was Justified from Eternity was never any of these and therefore no man was or could be Justified from Eternity there is a contradiction in the things themselves and therefore this Doctrine is inconsistent with the truth for Sin did not reign unto death in any from Eternity but in Time therefore Grace could not reign through Righteousness unto Life in any from Eternity but in time Part. 4. This Doctrine of Justification from Eternity destroyeth also the Doctrine of Adoption which inseparably followeth Justification and is another inseparable point of the Christian Faith I say Adoption followeth and is an inseparable companion of Justification by Faith in Christ he that is Justified by Faith in Christ is also adopted and taken into the number of Gods Sons or Children by the same Faith as Gal 3.24.25.26 That we might be justified by Faith v 24. But after that Faith is come v. 25. Ye are all the Children of God by Faith in Christ Jesus by the same faith by which any man is Justified by the same Faith also he is Adopted and made a Son or Child of God and so again Gal. 4 4 5 7. Now no man was Adopted from Eternity and therefore no man was Justified from Eternity And he that was Adopted from Eternity was never a Servant but a Son was never a Child of Disobedience a Child of Wrath as Ephes. 2.2 3. but a Child of God from eternity and then there never could be any Predestination to the Adoption of Children as Ephes. 1.5 that the Adoption of Children had been from eternity Part. 5. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth by consequence the truth and doctrine of discrimination or making a difference betwixt the state of Nature and the state of Grace which the holy Scriptures do every where establish The state of Nature according the Scriptures is a state of Sin and so of Death and Condemnation as hath been already shewed But the state of Grace is a state of Righteousness and so of Life and Justification as hath also been declared through Faith in the Son of God Rom. 9.30 and Rom. 10.4 John 5.24 and 1 John 4.14 Now he that saith he was Justified from Eternity saith that he was in a state of Life from Eternity and by consequence never was in a state of Sin and Death for Justification is Life as Condemnation is Death Rom. 5.18 but most certain it is that all were dead and in a state of sin and condemnation before they believed on Christ even the Elect of God as well as others as 2 Cor. 5.14 And the death of Christ for all the Elect doth prove that they were all dead and in a state of Death Jews and Gentiles for else Christ needed not to have died for them and the love of Christ doth constrain all them to acknowledge that they were dead and therefore are debtors to Christ for their Life and Justification through Faith in him and so no more to live to themselves but to him that died for them and rose again The words are most plain and the sense most genuine For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore seeing they were once dead
that Jesus Christ is Lord to the glory of God the Father Wherefore my beloved as ye have always obeyed not as in my presence only but much more in my absence work out your own Salvation with fear and trembling And verily he shall appear to be something at the great day when he shall come to judge the World and before him shall be gathered all Nations as Matth. 25.31 32 33 34. When the Son of man shall come in his glory and all the Holy Angels with him then shall he sit upon the Throne of his glory And before him shall be gathered all nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his right hand but the Goats on his left Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you before the foundation of the World And thou thy self also must appear before his judgment seat 2 Cor. 5.10 11. For we must all appear before the Judgment seat of Christ that every one may receive the things done in his body according to that he hath done whither it be good or bad Knowing therefore the terror of the Lord we persuade men but we are made manifest unto God and I trust also are made manifest in your Consciences And Rev. 6.15 16 17. And the Kings of the Earth and the Great men and the Rich men and the Chief Captains and the Mighty men and every Bond-man and every Free-man hid themselves in the Dens and in the Rocks of the Mountains And said to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb For the great day of his wrath is come and who shall be able to stand And Rev. 20.12 13 14 15. And I saw the dead small and great stand before God and the books were opened And another book was opened which is the book of Life and the dead were judged out of those things which were written in the books according to their works And the Sea gave up the dead which were in it and Death and Hell delivered up the dead which were in them And they were judged every man according to their works And Death and Hell were cast into the Lake of Fire This is the second Death And whosoever was not found written in the Book of Life was cast into the Lake of Fire And this day will come as a Thief in the night 2 Pet. 3.10 But the day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the Earth also with the works that are therein shall be burnt up And Rev. 22.11 12. He that is unjust let him be unjust still And he which is filthy let him be filthy still And he that is righteous let him be righteous still And he that is holy let him be be holy still And behold I come quickly and my reward is with me to give every man according as his work shall be Well then Reader whoever thou art know that the word Kingdom is good Seed and the Sower is the Son of man Matth. 13.37 He answered and said unto them He that soweth the good seed is the Son of man We are but his under Servants to minister from him this good seed and our great Lord is able to bless the seed sown though we be nothing as 1 Cor. 3.5 6 7 8. Who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither he that watereth But God that giveth the increase Now he that planteth and he that watereth are onâ— And every man shall receive his own reward according to his own labour With 2 Cor. 9.10 Now he that ministreth seed to the sower doth minister bread for your food and multiply the seed sown and increase the fruits of your righteousness And the ground into which we must sow this seed is the heart tho' thro' the ear Matth. 13.9 Who hath ears to hear let him hear The good ground is the good and honest Heart The Lord make thine such and then there will be good fruit brought forth with patience and to perfections though in different measures and degrees as Matth. 13.23 But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred-fold some fifty some thirty Luke 8.15 But that on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience To thy salvation and God's glory which the Lord grant unto thee And pray for us his poor Ministers and Servants and particularly for the meanest and most unworthy of them all thy Servant for Christs sake in the Work of the Gospel Tho. Taylor To my many Worthy and Beloved Friends of divers Congregations in and about the City of London the Town of Hackney and other Towns within and without the Lines of Communication where I have occasionally Preached this Gospel Grace and Peace MOST Dear and Pretious Friends Pretious I say for the late Pretious Faith obtained by you with us 2 Pet. 1.1 Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like pretious Faith with us through the righteousness of God and our Saviour Jesus Christ By which Faith the very Faith of Gods Elect Christ is pretious indeed to you 1 Pet 2.7 Unto you therefore which believe he is pretious But unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner when to others a stumbling stone even to them that stumble at the word being disobedient Your Names are too many to be prefixed to this short Epistle and besides in the matter of truth I like not to go to the Poll as if truth needed a Muster-roll of names to carry the voice against such as are the opposers of it It is enough that Christ hath a few names in Sardis who have not defiled their Garments and which shall walk with him in white for they are worthy It matters not how many the names of others in Sardis were Rev. 3.4 Thou hast a few names even in Sardis that have not defiled their Garments and they shall walk with me in white for they are worthy It is enough that wisdom is justified of her Children When true Wisdom neither in John Baptist the forerunner who was greater than all the Prophets nor in Christ the Head and Lord of them all could have a testimony from an evil and adulterous Generation Or if they had
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
5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new and as old things are passed away and all things are become new so particularly the old Covenant and old Righteousness by the Deeds and Works of the Law is passed away and a new Covenant and a new Righteousness brought in not of Works but of Grace not by the Deeds of the Law but by Faith in Jesus Christ and all things are of God as verse 18. i. e. all things of this new Creation and so this Righteousness which is by Faith of Jesus Christ is of God in a new and more peculiar and glorious way under a new head i. e. not Adam but Jesus Christ and by a new Covenant not of Works but of Grace and by a new Birth not after the Flesh but after the Spirit not of the Will of Man but of God Job 1.13 Jam. 1.18 Gal. 4.28 31. And so this Righteousness is called by a new Name The Righteousness of God as God is the Author of it and hath created it and brought it forth after a more peculiar manner and this will appear more plainly in the consideration of these three particulars namely 1 Particular First In that God of his infinitely free and soveraign Grace hath in and through his Son Jesus Christ designed and conferred this Righteousness upon us by Faith in his Son I say God of his free Grace hath conferred this Righteousness by Faith upon the Heirs of Salvation and that from all eternity the purpose and counsel of his Grace designed and conferred this Righteousness by his Son before the World was 2 Tim. 1.9 10. But according to his own purpose and grace which was given us in Christ before the World began But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought immortality and life to light through the Gospel What is that which is made manifest by the appearing of our Saviour Jesus Christ but this Righteousness of God as in the Text But now the Righteousness of God is manifested Now by this Righteousness of God is death abolished and immortality and life brought to light through the Gospel Now whence is this Righteousness of God and so immortality and life brought to light was it from or according to Works no but according to his own purpose and grace which was given us in Christ before the World began so that it was not our Works but God's free purpose and grace which designed and conferred this Righteousness and if you will know when this purpose and grace or this purpose of grace in God moved him hereunto it was from all eternity before the World began and this Righteousness of God is not a Righteousness of Work or by Works but a Righteousness of Grace given us in Christ not as a reward of Works and of Debt but as a gift of free and soveraign Grace and so it is called Rom. 5. v. 17. Much more they which receive abundance of Grace and of the Gift of Righteousness and all that are justified by this Righteousness which is by Faith in Christ are said to be justified freely Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ And it is very much to be considered that Mans Works are always excluded and the Grace of God and the Gift of Righteousness magnified and mentioned in the business of Justification Titus 3.5 6 7. And for as much as this purpose and grace or this gracious purpose of Righteousness by Faith was given us in Christ before the World began it is manifest that Man not having then a Being or having done good or evil not Mans Works or Worthiness but Gods own free Grace and Goodness moved him to confer and bestow this gift of Righteousness as the Apostle argueth concerning Esau and Jacob Rom. 9. v. 11. For the Children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of Works but of him that calleth So that this Righteousness which is by Faith of Jesus Christ is the Righteousness of God as his Grace his free and soveraign Grace in Christ hath created designed from all eternity and freely conferred the same on all them that believe And thus no other Righteousness but this of Christs only is or can be called the Righteousness of God because whatever other use there may be of other Righteousnessess either Original Legal or Moral amongst men in this World yet certain it is that this Righteousness only was designed and conferred as the Gift of God's free Grace in Christ as that wherein only Man can be be justified in his sight 2 Particular This is the Righteousness of God as his Infinite Wisdom alone hath contrived and found it out For considering the case of Man now faln under sin by the transgression of the first Covenant and the first Adam and every individual person of Mankind comprehended in him were now become sinners and had lost all hope and possibility of Righteousness by the Law it was above the reach and understanding of all created Wisdom and would have put to a non-plus all the Wisdom of Men and Angels to have found out a way how Man that had lost his own Righteousness and all hope of it by the Law could ever become righteous again and be justified in the sight of God and that God might be just in justifying Man that 〈◊〉 once a sinner and transgressor of his 〈◊〉 Law And had God put the question Adam who had as much natural Undâ—â—â—standing and Wisdom as any Man ever haâ— I say had God put the question to him 〈◊〉 me Adam now that sin and death have 〈◊〉 the dominion over thee and all thy Posterâ—â—â— by thy transgressing of my Law how sin 〈◊〉 death may be destroyed and Righteousnâ—â—â— and Life brought in my Law be fulfilleâ— my Justice satisfied and Glory preservâ—â— and thou saved his mouth had been stoppeâ— and his tongue silent without any answer could not have entred into the heart of Maâ— to conceive such a Mystery of Grace as thâ—â— is And as there was none amongst Men 〈◊〉 none amongst the Angels in Heaven thaâ— could have been his Counsellor in this matteâ— or have first given unto him as Rom. 11 34 35. Who hath been his Counsellor and whâ—â— hath first given unto him No no God hath been his own Counsellor in this matter his own Wisdom hath contrived this way of Righteousness by Faith in his Son Jesus Christ as Rom. 11.33 Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments and his Ways past finding out For I had not â—he Wisdom as well as the Grace of God â—revented Man with the revelation and maâ—ifestation of this Righteousness it had neâ—er entred into the understanding of Men or
shall reprove or convince the World of Righteousness i. e. this Righteousness of Christ because saith he I go to my Father for he went as a publick person and second Adam the Head of the Church and there is set down in our Nature and in our stead as he that hath wrought out for us and brought in to us perfect and everlasting Righteousness in whom as such all the Seed of Gods Israel shall be justified and glory Isa. 45.25 Now that this Exaltation of Christ and the setting of him down at the right hand of God in the heavenly places is a wonderful and glorious work of Divine Power see Eph. 1.19 20 21. According to the working of his mighty Power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Now consider this work of Divine Power and it will appear admirable for God to take this Creature Man made by Nature lower than the Angels a Creature of the Earth earthy as Psal. 8.5 For thou hast made him a little lower than the Angels and 1 Cor. 15.47 The first man is of the earth earthy Now I say to take this Nature and to advance it to Heaven and to set it above Angels both in its Union with the Godhead in the Person of the Son and in its Superiority Authority and Power over all the Angels in Heaven and over all things in Heaven and in Earth and under the Earth as Phil. 2.10 11. and Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come and thus to put all things under his feet as v. 22. And hath put all things under his feet This I say is such a work of glorious power as fills Heaven and Earth now and will fill Eternity hereafter with wonder and admiration But then consider again that this Creature Man was now faln under sin the Curse of the Law and the Wrath of God stript of its Original Righteousness which it was created in conformable to the Law of God and utterly uncapable of Righteousness by the Law and the Works thereof and so separate from the Actual Union which he had with God his Creator and set by sin at an infinite and eternal distance from God as to what this Creature Man could now do and for God to take this Creature Man and by a new Creation of it in Christ to make all new to purge and separate it from sin take it into Union with the Godhead it self in the Person of his own Son raise it from under sin and guilt cloath it with perfect and everlasting Righteousness and receive it up into glory above the highest Angels in Heaven Oh what a work of divine and glorious Power was this beyond whatever was seen in the Works of the old Creation or in all the Works of Providence from the Foundation of the World 5. But then again fifthly What a manifestation is there of the Power of God and the working of it towards all them that Believe in order to the making of them partakers of this Righteousness of God by Faith in Christ Divine Power hath not done in bringing forth and accomplishing this Righteousness by Christ for us But there is a further work of the mighty power of God required and manifested in applying this Righteousness to us and working that Faith in us by which alone this Righteousness of God is made ours and we are made partakers of it unto Justification of Life For this Righteousness of God is unto all and upon all them that Believe and as Rom. 10.10 For with the Heart man believeth unto Righteousness Now this Faith is not a work of a mans own Heart nor is it of a mans self to believe in Jesus Christ unto Righteousness No no this Faith is not of our selves It is the gift of God Ephes. 2.8 And as this Faith is the gift of Divine Grace or the Grace of God in Christ to us so it is also the work of his mighty power which worketh in us and therefore it is called the work of Faith with power as well as the good pleasure of his will 2 Thes. 1.11 And fulfill all the good pleasure of his will and the work of Faith with Power And without the mighty power of God put forth upon a mans Heart in the hearing of the Word there is not one man in the whole World that would or could believe in Jesus Christ unto Righteousness Isa. 53.1 Who hath believed our report And to whom is the Arm of the Lord revealed The Arm of the Lord is his Power his Mighty Power and unless the Arm i. e. the Mighty Power of Jehovah be revealed or manifested in the Heart of a man he doth not he cannot believe the report which the Holy Prophets gave Christ Who testified before hand the sufferings of Christ and the glory that should follow 1 Pet. 1.11 And this I may say from the word of God there are no more men in the World that have believed this report than there are persons in whom this Arm of the Lord hath been revealed Now that there is a Mighty Power of God put forth upon them that believe See Eph. 1.19 And what is the exceeding greatness of his Power to us-ward who believe according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead and set him at his own Right hand in the Heavenly places Now look what manifestation there was of the exceeding greatness of his Power in raising Christ from the dead and setting of him at his own Right hand in the heavenly places as hath been shewed the same manifestation of his Power the exceeding greatness of his Power and the Energy or working of it is to be seen in towards all them that believe For indeed no less Power can be sufficient to raise a Dead Soul from Death to Life than to raise a Dead Body from the Grave i. e. no Power less than the Infinite no Power less than the Mighty Power of God and therefore it is so exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The superlative or exceeding greatness of his Power and according to that which he wrought in Christ when he raised him from the Dead For no less instance and pattern of Divine Power and the working of it could reach and set out the working of this Power in and towards all them that believe than this of its working in the raising of Christ from the Dead And indeed to raise a man from the Death of Sin and Unbelief under which all are shut up as in the Grave Rom 11.32 is no less a manifestation of Divine Power than was the raising of Christ from the Dead And when this comes to be fully known and understood by the Saints it will fill them with deep wonder and admiration
and in a state of Death and Condemnation they were not justified from Eternity no not one of them that Live and are Justified by Faith in Christ for they all and always thus judge that they were all dead i e. condemned and not justified before they believed in Christ and do freely confess the truth and therefore not one of them doth profess or can profess any such Faith that he was Justified from Eternity Part. 6. This Doctrine of Justification from Eternity denyeth and overthroweth the Doctrine of Regeneration or new Birth and the necessity thereof which Christ himself doth plainly affirm and urge upon every man in this World John 3.3 5 8. and so do all the holy Prophets and Apostles as may be easily proved if there were any so bold as to deny it Now he that is Justified by Faith in Christ and hath this power and priviledge given unto him to become a Son of God as every true believer hath John 1.11 12. he also is born of God as John 1.13 which were born not of blood nor of the Will of the Flesh nor of the Will of Man but of God as James 1.18 Of his own Will begat he us by the Word of Truth not one Believer and so Justified person in this World but he is born of God and begotten of God and so is born again as 1 Pet. 1.23 being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever ver 25. And this is the Word which by the Gospel is Preached unto you so that not one person is or can be justified by Faith but at the same time and by the same word of Faith Preached to him and Believed by him he is also born again he therefore that saith he was justified from Eternity saith also that he was born of God from Eternity and he that was born of God from Eternity needeth not nor can be born again for Regeneration is but once and those that were born of God from Eternity are far from being new born Babes as all true Believers are after their first Conversion and Calling and as the Apostle Peter calleth and styleth them 1 Pet. 2.2 3. Part. 7. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth the Doctrine of Repentance and Conversion to God by Christ and by consequence takes away the necessity thereof the holy Scriptures do every where establish both in the Old and New Testament the necessity of Repentance and Conversion to God as Isa. 55.6 7. Act. 3.19 Act. 26.17 18. Luke 24.45 46 47. But he that saith he was justified from Eternity by consequence saith that he had remission of Sins from Eternity and that his Sins were blotted out from Eternity for Justification is Remission of Sins as Psalm 32.1 2 3. And blotting out of Sins as Isa. 43.25 And so he needeth not to Repent and be Converted for asmuch as he had his sins blotted out from Eternity and was Righteous from Eternity and well it is if men of these notions and traditions which they have received to hold do not become as the Pharisees of old so Whole as they need no Physician and so Righteous in their own Eyes that like the 99 Just Persons they need no Repentance or Conversion as Luke 15.4 8. And if the name of Repentance and Conversion shall still be pretended to and boasted of amongst them it shall only consist in making Proselytes to this their Tradition of Justification from Eternity which they call the Gospel and a more glorious Light than former Ages have enjoyed And some have not blushed to affirm than perhaps the Apostles had But let them take heed lest that Wo come upon them spoken by the Mouth of Truth himself Mat. 23.15 Part. 8. This Doctrine doth frustrate and make void all the ends of Christ Death and Suffering which are the Justification and Salvation of Gods Elect for if they were Justified from Eternity what need was there of Christs dying to obtain that for them which they had from all Eternity So that if this Doctrine be true as they affirm then as the Apostle saith in another case Gal. 2.21 Christ is dead in vain Part 9. This Doctrine of Justification from Eternity destroyeth and overthroweth the Doctrine and Order of God's new Creation in Christ and making all things new in him which the Holy Scriptures do every where establish both in the Old and New Testament This is certain the Old Creation was first and before the New else it were not new Adam was before Christ or the first Adam before the Second as Rom. 4.12 and 1 Cor. 15.45 46 47. And so it is written the first man Adam was made a living Soul the last Adam was made a quickning Spirit howbeit that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual The first or old Creation in Adam is the natural and the second or new Creation in Christ the Spiritual now that was not first which is Spiritual but that is first which was natural therefore the Workmanship of God in the natural or old creation was first And the workmanship of God in the new Creation in Christ is the Spirâ—tual and therefore last the second must be after the first or else 't is not second the new must be after the old or else the old is not old nor the other new Now Justification by Faith in Christ is Gods Workmanship in the new Creation as 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things i. e. the things of the first Creation in Adam are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. And therefore Reconciliation and Justification by Jesus Christ as ver 19. are parts of the new Creation in Christ as also is most manifest Eph. 2.8 9 10. 't is manifest I say that God at first setled all things So the first Adam and all men in him upon the foundation of the Law or Covenant of Works which settlement was broken or dissolved by the first transgression and Death entred upon all men by Sin and no hope or possibility of Righteousness or Life by that Law or Covenant any more therefore now God bringeth forth Christ the second Adam and settles all things again upon a new Covenant of Grace restoring Righteousness and Life by Jesus Christ to all that believe this is the new Creation that which is Spiritual Now therefore Justification and Salvation by Faith in Christ was not from Eternity because 't is Gods new Creation in Christ And forasmuch as the Old Creation and that which is Natural was not from Eternity but in Time 'T is manifest that Gods new Creation in Christ to any man in this World was not from Eternity but in Time for the first must be before the second and the old
therein for the propitiation of their Sins as Rom. 3.25 whom God hath set forth to be a propitiation through Faith in his blood to declare his Righteousness for the Remission of Sins and v. 26. to declare I say at this time his righteousness that he might be just and the justifier of him which beâ—elieveth â—n Jesus Neg. But as concerning the Doctrine of Justification from the time of Christs Death and Resurrection more or rather than any other time or that the Church of Gods Elect are justified from the time of Christs Death or Resurrection we do utterly deny and reject and say the justification of his Body the Church doth no more commence from or depend upon the time of his Death and Resurrection than upon any other time before or after for 1 st If the justification of Gods Elect did commence from and depend upon the time of Christs Death and Resurrection so that they were not nor could be justified before that time then all those that were fallen asleep in Christ before the time of Christs Death and Resurrection are perished as 1 Cor 15.18 Then they also which are fallen asleep in Christ are perished The Consequence is plain and invincible for if they were not justified their Sins were imputed and not forgiven and if so then they died in their Sins and so are perished as John 8.12 If ye believe not that I am he ye shall die in your sins and this is eternal perdition or to perish for ever if they were not justified they were not righteous righteousness was not imputed to them and so they neither did not could inherit the Kingdom of God as 1 Cor. 6.9 Know ye not that the Unrighteous or Unjustified shall not inherit the Kingdom of God And so Abel Enoch Noah Abraham Isaac and Jacob Moses and Samuel and all the Prophets until John are perished and excluded out of the Kingdom of God yea John Baptist â—lso is perished and good old Simeon that took the Babe in his arms and blessed him and said Lord now lettest thou thy Servant depart in peace according so thy word for mine eyes have seen thy Salvation Luke 2.29 30 and Anna the Prophetess also v. 36. are perished For all these died before the time of Christs Death and Resurrection as is most plain and manifest But now these are not perished but were justified by Faith in their Life time and blessed in their death and live now unto God eternally in the Mansions of Heavenly Glory and for all this we have a sure word of Prophecy Abraham lived 430 years before the Law of Moses and above 2000 years before Christ came in the flesh and 30 years more before Christs Death and Resurrection and yet was as much justified by Faith in Christ as any man ever since or that will be to the end of the World and so were all the rest aforementioned and therefore justification is not reckoned from the time of Christs Death and Resurrection seeing all these were justified so long before that time 2. Then Christ himself is found a false Witness who came from the bosom of the Father and could declare and did declare the truth as John 1.18 I say then Christ himself is found a false Witness who testified of Abraham Isaac and Jacob and all the Prophets to be in the Kingdom of God Luke 13.28 There shall be weeping and gnashing of Teeth when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust oâ—â— Now who are these ye and your selves these are many such as lived in and after the time of Christs Death and Resurrection and great Professors too as appeareth v. 26. When they shall say we have eat and drank in thy presence and thou hast taught in our Streets and also in that parallel place Mat. 7.22 Have we not Prophesied in thy name and in thy name have cast out Devils and in thy name have done many wonderful works all which must be after the time of Christs Death and Resurrection for the Spirit was not given for these extraordinary works and miracles till Christ was glorified and yet saith Christ ye shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out so that those that lived before the time of my Death and Resurrection as Abraham Isaac and Jacob and all the Prophets ye shall see them hereafter when that day shall come which revealeth all things ye shall see them in the Kingdom of God and ye your selves who lived professed my name Prophesied and did miracles in my name after the time of my Death and Resurrection ye shall see your selves thrust out and though you cast out Devils in my name yet ye did not cast him out nor was he cast out of your own hearts But Christs Witness is most true and will be found so at the great day therefore let men take heed how they make him a Liar who is Truth it self for certainly Christ did not bear false witness when he testified to the Sick of the Palsie Mark 2.5 Son thy Sins be forgiven thee and when he testified in the House of Simon concerning the Woman that was and had been a great Sinner when she washed Christs feet with her tears and wiped them with the hairs of her head and brake so costly a Box of Ointment and poured it upon his head that all the room was filled with the odour thereof I say when he testified to Simon and all that were in the house concerning her Luc. 7.47 Wherefore I say unto thee her Sins which are many are forgiven for she loved much and when he testified to her v. 48. And he said unto her thy Sins are forgiven Forgiveness of Sins is justification and they had Faith in Christ wrought in them for Mark 2.5 when Jesus saw their Faith and Luke 7.50 And he said to the Woman thy Faith hath saved thee and yet the time of Christs Death and Resurrection was not yet come so that justification and Salvation through Faith in Christ was as sure and certain and as full and compleat to them that believed before the time of Christs Death and Resurrection as ever it was to any since or shall be to the end of the World therefore the justification of Gods Elect is no more dated or doth commence from the time of Christs death than from any time before or after 3. If the justification of Gods Elect should commence and bear date from the time of Christs Death and Resurrection then thousands of Gods Elect that were Born were Converted and called and have believed on Christ since the time of Christs Death and Resurrection in Ages and Generations until now were justified before they were Converted and Called before they receiv'd the Spirit by the hearing of Faith before they believed God or his word before they had any Faith wrought in them for they were