of London and now more lately in the Town of Cambridge By Thomas Taylor London Printed for Nath. Crouch 1693. The True Light shining in Darkness Rom. 3.21 22 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that Believe for there is no difference IN the foregoing Verse and the Discourse thereupon you have heard that there is no Righteousness of man whereby he can be Justified or Stand before God Now lest you should Object and say If the case be thus with Man with all Men since the fall of Adam that there is an utter failing of a mans own Righteousness so that it is now become impossible for him to be Righteous and to be Justified in the sight of God by the Deeds of the Law Then is the case desperate with him and there is no hope I say to obviate such an Objection as this and to open a door of hope oâ— a better hope to man thus desperate in himself the Apostle presently adds But now the Righteousness of God c. As if he had said Oh! ye lost and unâ—one Children of Adam cheer up your Spirits and let not your Hearts sink for tho' there is no hope for you by the Law and the works of it yet there is hope for you in Christ And though there is no Righteousness of man that can be the matter of your hope for Justification before him with whom ye have to do yet there is a better Righteousness which you may attain unto by Faith i. e. the Righteousness of God But now the Righteousness of God c. In the Text you have this Righteousness described and set out unto you by six Characters each one of which will afford a distinct point of Doctrine and deserve a particular Consideration Namely 1. It is the Righteousness of God 2. It is without the Law 3. It is manifested being witnessed by the Law and the Prophets 4. It is obtained by Faith of Jesus Christ. 5. It is by way of imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all and upon all that Believe i. e. by way of imputation 6. It is extended equally and alike unto all them that Believe for there is no difference i. e. betwixt one Believer and another in respect of Justification and this Righteousness of Faith The points of Doctrine accordingly are or may be these six Namely Doct. I. That the Righteousness which 〈◊〉 by Faith of Christ to all them that Believe iâ— the Righteousness of God Doct. II. That the Righteousness of God which is by Faith of Christ to them that Believe is without the Law Doct. III. That the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Doct. IV. That the Righteousness of God without the Law is dispensed and brought down to us and can be obtained by us only by Faith Doct. V. That the Righteousness of God which is by Faith of Jesus Christ is an imputed Righteousness Doct. VI. That the Righteousness of God which is by Faith of Jesus Christ is extended equally and alike to all them that Believe so that there is no difference We shall begin with the first of these Namely Doct. I. That the Righteousness which is by Faith of Jesus Christ unto all them that believe is the Righteousness of God for so the Apostle calls it in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteousness of God And again v. 22. Even the Righteousness of God and it is not in vain and without special reason that this Character is repeated and inculcated again and again in the Text as also in other places for herein lieth one Essential difference and characteristical distinction betwixt all other Righteousnesses that can be pretended to amongst Men and this Righteousness which is by Faith namely that this Righteousness only and above all others by way of eminency is the Righteousness of God And this will appear and be made plain in these four general Heads 1. In that God alone is the Author of this Righteousness and as he is the Father of Lights from whom every good gift and every perfect gift comes and in whom is no variableness nor shadow of turning Jam. 1.17 So this good gift this perfect gift of Righteousness by Faith in his Son Jesus Christ cometh down from above from him who is the Father of Lights And God is the Author of this Righteousness in a special and peculiar way Indeed as all things of the first Creation are of God Rom. 12. ult so all Righteousness amongst Angels and amongst Men is of God and he is the Author and given thereof The Righteousness that is found in the Elect Angels who obey his Word and do his Will whatever it is is of God and he is the Author thereof for he planted that rectitude and integrity at first in the Angelical Nature and he hath preserved the same in the Elect Angels that sinned not and them in it of his own Will And if there be any Righteousness to be found amongst Men it is still of God and he is the Author of it The Original Righteousness that was found in the first Adam before the Fall was of God as the Author of it for God made him after his own Image and planted that Original Righteousness Rectitude and Integrity in the Humane Nature conformable to that holy and righteous Law under which God put him And if there be found in Faln Man any thing that may be called Righteousness amongst Men as namely that which Men call Moral Righteousness it is certainly of God and God is the Author of it as it sheweth forth the work of his Law written at first in their hearts though now to be found only in the broken remains of it So that all Righteousness Angelical and Moral that is found amongst Angels or Men is of God and God is the Author of it as it is a part of his first Creation for he made all things very good Gen. 1.31 and Man expresly after his own Image verse 26 27. But this Righteousness which is by Faith of Jesus Christ unto all and upon all them that believe is of God after another manner and God is the Author of it in a more especial and peculiar way and by way of eminency above all that is called Righteousness amongst Angels or Men besides this for this Righteousness is of God and he is the Author of it as it is indeed the foundation of his new Creation and the whole Fabrick and Building of the new Creation is founded upon it and look as God's new Creation of Grace in and by his Son Jesus Christ is a more excellent Workmanship than that of his old Creation and God is the Author of the new Creature in a more especial manner so also is God the Author of this Righteousness 2 Cor.
therefore both Jews and Gentiles are all under Sin and Condemnation and that by the law The Gentiles by the light and law of nature and the work of it written in their Hearts Rom. 2.14 15 16. And the Jews by the law written in tables of Stone by Gods own hand and given unto them by Moses at mount Sinai which law was added by reason of Sin and Sin in the Jews taking occasion by the commandment became exceedingly more Sinful in them who were Jews by nature than in the Gentiles as being against more clear light and greater Obligations than the poor Gentiles were indulged with And thus is fulfilled the design of God by Moses in giving the law which was not that any Man should be justified and obtain righteousness and life thereby but that the offence against it might so much the more abound and be made to appear And Man be instructed from the desperateness of his case and the utter impossibility ever to get righteousness and life by works and the law to seek it only by Grace and Faith in Jesus Christ as Rom. 5.20 21. This position being already proved that Jews and Gentiles are all under Sin Rom. 3.9 the Apostle doth further confirm by a text out of the old Testament Rom. 3. 19. where he concludes that quotation Now we know that whatsoever the law saith it saith to them that are under the law intimating that the Jews must needs be concerned in this charge as well as the Gentiles And that the Prophets of the old Testament did plainly declare and confirm this truth that by the works of the law no flesh should be justified For both David and Esaias whose words these are if they would have understood them in saying there is none righteous no not one there is none that understandeth there is none that seeketh after God they are all gone out of the way they are together become unprofitable there is none that doth good no not one c. do both testifie from God by whose Spirit they speak that in the sight of God all Men are Sinners and transgressors by the law both Jews and Gentiles and that there is not one righteous Man by the works of the law in the whole World for Jew and Gentile comprehended the whole world And if so and this be true that Jews and Gentiles are all under Sin and that there is not one righteous Man by the works of the law in Gods sight then it follows as a necessary consequence that by the works of the law there shall no flesh be justified Therefore we conclude c. And thus I have done with the context In the text it self we have a great foundation truth or point of Doctrin ready prepared to our Hand in words which the Holy Ghost teacheth together with the reason of it And therefore we shall take the point as it lieth in the Text c. That by the works of the law there shall no flesh be justified in the sight of God The truth of this doctrin is expresly testified also Psal. 143.2 For in thy sight shall no Man living be justified i. e. by his own works and righteousness for otherwise there were then and are now many Men justified in Gods sight by the free Grace of God through Faith in Jesus Christ. And again Gal. 2.16 Knowing c. For the opening this position or point of Doctrin we shall take it into parts and Enquire 1 Who or what is meant by Flesh. 2 What is meant by Justified 3 What is mean by the works of the law 1 What is meant Or What we are to understand by Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any Flesh or as it is Translated no Flesh. In answer whereunto Flesh is sometimes taken in Scripture for the Human Nature separate from the sinfulness thereof so John 1.14 And the word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh is here put for the Human Nature seperate from Sin as Adam had it in the state of innocency And Christ the second Adam took it in the Womb of the Virgin Mary and Heb. 10.20 Through the vail i. e. his Flesh put for the whole Human Nature which was a vail to his Godhead and which he offered upon the Cross for our Sins and so consecrated a new and living way for us into the Holiest i. e. Heaven it self And though in propriety of Speech the Flesh or Body is but a part of the Human Nature the Spirit or Soul being the other and more noble part yet is by a figure Synechdoche put for the whole as 1 Peter 2.24 where Christ is said to have born our sins in his own body on the tree Body is there put for the whole Human Nature and so the Soul or Spirit is also sometimes put as Isa. 53.10 When thou shalt make his Soul an offering for Sin yet 't is manifest both Soul and Body were offered for Sin and the Soul of Christ is there put for both but in this sense of the Human Nature separate from Sin the word Flesh is not to be understood in this Text And therefore 2. Flesh is also and indeed most frequently put for the Human Nature as it is corrupt and depraved by Sin since the fall of the first Adam and so Rom. 8.3 where the law is said to become weak through the Flesh i. e. Mans Nature now corrupted by Sin and so not able to rise up unto that true and perfect holiness which the law doth require And in this sense the word Flesh is to be taken and understood in the text Shall not any flesh or shall no flesh be justified i. e. no Man that is a Sinner and corrupted by Sin as all Men now are by Nature And there is a kind of vehemency in the expression The Holy Ghost thereby casting a holy contempt upon Man that is called Flesh i. e. an unclean and a corrupt thing so Eliphas in Job 15.14 15 16. What is Man tha◠that he should be clean c. And thus shall n◠flesh be justified i. e. no Man no Person of Mankind Man Woman nor Child 2ly What it s meant And what i◠to be understood by the word justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall no Flesh be justified In answer hereto 1. To be justified in the proper significancy and notion thereof is to be made righteous to become righteous or to stand righteous before God justificari is justum fieri to be justified is to be made or to become righteous and so to stand a righteous Person in Gods sight It is a foreinsick term and here is an allusion to courts of Judicature amongst Men wherein the person arraigned is in the issue of the Plea either Condemned i. e. found Guilty and then we say such a Man is cast that is in his Plea or else is acquited and discharged and so justified in the sight of the Court as an Innocent and righteous person and so he is said to stand as
knowledg or conviction of Sin then such a Man might be justified by the deeds of the law but forasmuch as there is no such Man in the World since the fall of Adam there can no Man be justified by the deeds of the law in Gods sight Second Reason Because by the deeds or works of the law there is no Man righteous in Gods sight it hath already bin shewed that it cannot consist with the perfect justice and veracity of God to justifie any Man without righteousness and without a perfect righteousness commensurate to the Perfection Purity and Holiness of his law but no Man under Heaven since the fall of Adam ever had or can have such a righteousness by the deeds of the law as they are or can be done and performed by Man therefore by the deeds of the law can no Flesh be justified in his sight as Gala. 3.21 Is the law therefore against the promises of God God forbid for if there had bin a law given which could have given life verily righteousness should have bin by the law The Argument is plain namely that the law is not against the promises of God i. e. the free promise of Justification by Grace through Faith in Jesus Christ therefore the law cannot justifie because if it could justifie any Man it would be against i. e. frustrate and make void the free promise of justification by Faith for if a Man could be justified by the works of the law there could be no need of the free promise of righteousness and justification by Faith so that the promise is made void if righteousness be or could be by the law And then it is added If there had been a law given that could have given life verily righteousness should have been by the law if the law could have given life i. e. Justification verily righteousness should have been by the law supposing and taking it for granted that if there had been a law that could have given Life and Justification the same law should have given righteousness also for without righteousness there can be no Justification and Life to any Man in Gods sight But there is no Man righteous or can be righteous in Gods sight by the deeds of the law therefore no Man can be justified or have life thereby Now that there is no Man righteous or can be by the works of the law is plain from the context Rom. 3.10 19. Where the words of the Prophet David and Isaias are quoted out of the Old Testament that there is none Righteous no not one there is none that doeth good no not one Now as at the 19. v. Whatsoever the law saith it saith to them that are under the law i. e. to the Jews as well as to the Gentiles that there is not in the whole World both Jews and Gentiles one righteous Man by the deeds of the law no not one no not one that doth good no not one i. e. according to that which the law doth require And this will more clearly appear by a just consideration of the obedience which the law doth require in these Four particulars 1. The law doth require personal Obedience to the Holy and just commands thereof And every Man is under Obligation to fulfil the law in his own Person and therefore it is said Rom. 10.5 The Man which doth them shall live by them and here is one essential difference betwixt the law of Faith and the Law of works that the law of Faith accepteth the Obedience of another but the law of works requireth thee to obey and fulfil in thine own Person and if thou failest of Personal performing and fulfilling the law doth curse thee Personally as it is written Gal. 3.10 Cursed is every one that continueth not c. 2ly The Law doth require perfect Obedience in all things So that if a Man keep the whole law and fail but in one point he is guilty of all as James 2.10 and the least Sinful thought or idle word cuts off and forfeits all a Mans hope of righteousness by the Law Now forasmuch as there is no Man that ever did or since the fall of Adam ever can come up unto perfect Obedience in all things which the Law doth require so as not to fail in any one point For if such a Man were found there should be found a just Man upon Earth that doth good and sinneth not Yea there would a Man be found that might say I have not Sinned which would be to make God a liar as 1 Kings 8.46 Eccles. 7.20 1 John 1. v. 10. It is plain that there is none righteous by the works of the law no not one there is none that doth good no not one i. e. as the Law doth require 3ly The Law doth require perpetual Obedience i. e. the Perseverance Persisting and Continuance in all things that are written in the law as Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the law to do them So that if a Man could perfectly keep and fulfil the whole law so as not to fail in one point to his very dying Day and yet at last though in the Moment of Death should commit one Sin or once fail in his Obedience he hath lost all his righteousness and is become a Sinner and Transgressor of the law in Gods sight 4ly The law doth require a Sinless Person the law doth suppose and require every Man to be such as Adam was in the estate of Innocency to have the same rectitude and perfect integrity of Nature that Adam had which we call Original Righteousness and is directly contrary to Original Sin And the want of Original Righteousness as well as least the tincture of Original Sin is a Sinful defect of conformity to the law and renders a Man uncapable of fulfilling the righteousness which the law doth require so that by the law it is impossible for him that is once a Sinner ever to become righteous by all that he can do or suffer afterward Now that the want of Original righteousness as well as Original Sin is a Sinful defect of conformity to the law is plain Rom. 8. To be carnally minded is Death and the reason is added v. 7. For the Carnal Mind is enmity against God and is not subject to the law of God neither indeed can be That which we render the Carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh i. e. of Mans Nature now corrupted by sin and destitute of Original righteousness this mind of the flesh is enmity egainst God and is not subject to the law of God neither indeed can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is impossible to a man in the carnal mind or mind of the flesh to be Obedient or subject to the law sincerely and much more impossible to fulfil or keep the law perfectly And thence it is further inferred v. 9. so then they that are in
Angels to have conceived thereof 1 Cor. 2. v. 9. But as it is written eye hath not seen â—or ear heard nor hath it entred into the heart â—f man the things that God hath prepared for them that love him which is quoted out of Isa. 64.4 For since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And doubtless this Righteousness of God by Faith in his Son is one and not the least of those things and these words of the Prophet neither hath Eye seen O God besides thee doth not only exclude the Eye and Wisdom of Man but of Angels also So that it is the Eye of God only that hath seen and his Wisdom alone that hath contriv'd this wonderful thing And it is therefore called not only the Wisdom of God as 1 Cor. 1.24 but also the Wisdom of God in a Mystery as 1 Cor. 2.7 And the hidden Wisdom ordained before the World for our glory And the Wisdom which none of the Princes of this World knew as verse 8. For had they known it they would not have crucified the Lord of Glory 3. Parti This Righteousness is also thâ— Righteousness of God and he is the Authoâ— of it As his Infinite Power hath effectâ—â— and performed it in and by his Son Jesuâ— Christ as his Infinite Grace alone hath deâ—signed and conferred and his Infinite Wiâ—â—dom alone contrived and declared so also 〈◊〉 Infinite Power alone hath effected and brougâ—â— it forth and therefore Christ in bringing in this Righteousness is called The Wisdom 〈◊〉 God and the Power of God 1 Cor. 1 2â— And admirable indeed it is and worthy 〈◊〉 serious and particular consideration to observâ— how the Infinite Power of the Godhead mâ—â—nifested it self and wrought in Christ fâ—â— effecting and bringing forth of this Rightâ—â—ousness and this we may consider in 〈◊〉 particular Instances thereof As namely 1. Inst. In the bringing forth of hâ—â— Son Jesus Christ into the Humane Natureâ— what an emanation and irradiation of thâ— Divine and Eternal Power of the Godâ—head was therein manifested to the admiâ—ration and wonder of Angels and Men Namely 1. In that a Virgin should conceive anâ— bring forth a Son as the Prophet had foretold Isa. 7.14 This was impossible with men but things that are impossible with men are easie with God And therefore here was a manifestation of the Divine and Infinite Power in effecting that by its own immediate operation which in the course and order of things as to men was impossible 2. In that a man should be brought forth of the Seed of the Woman and partaker of Flesh and Blood i. e. of all the Infirmities of the Humane nature and yet without sin this also was a further manifestation of the power of God And as things stood with Adam after the fall was altogether as impossible as that a Virgin should conceive For Adam being first corrupted and the Humane Nature depraved by Sin it became impossible in the way of ordinary Generation which God had ordained for the propagation and continuation of man in the World that ever any particular man or person of mankind should be born of a Woman and in that respect be truly the Seed of the Woman who was first in the Transgression and yet be clean from the corruption of the Humane Nature and be without Sin as Job 14.4 Who can bring a clean thing â—ut of an unclean Not one That is not one amongst all the Creatures 'T is above and beyond the Power and Energy of any Creature in Heaven or Earth to effect such a work To bring a clean thing out an unclean And so again Job 15. â—â— What is man that he should be clean Aâ—â— he which is born of a Woman that he shoâ—â—â— be Righteous But here behold a Miracle iâ—â—deed A wonder of Divine Power and Eâ—â—ficacy A man one in the Humane Nature and brought forth in the fulness of Timâ— that is perfectly clean and free from all thâ— Original and Inherent Corruption of Maâ— Nature and one which is born of a Woâ—man and yet Righteous Righteous above what Adam was in Innocency and abovâ— what the Angels of Heaven were in the staâ—â— of Original Purity one more holy thaâ— Saints more holy than Angels and yet â— Man with all the Infirmities of Mans Nâ—â—ture and yet born of a Woman a cleaâ— thing indeed brought out of an unclean And therefore this holy this clean and harmless Son of Man and separate from Sinners was not brought forth in a way of ordinary Generation but by the immediate Energy and Power of the Most High working iâ— a miraculous and extraordinary manner aâ— was expresly declared by the Angel to the Virgin Mary Luke 1.35 The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee therefore alsâ— that holy thing which shall be born of thee shall be called the Son of God and therefore his generation was peculiar to himself the miraculous and extraordinary manner of which Thoughts are wanting in us to conceive and Words much more to express as it is written Isa. 53.8 And who shall declare his Generation And surely herein that old Serpent the Devil was greatly deceived and disappointed of his expectation for as when he tempted Cain to Murder Abel he thought he had thereby made all sure the Seed of the Woman in the Person of Abel being now cut off But little did he think then of another Seed appointed by God to the Woman instead of Abel whom Cain slew but when Seth was born the mystery of God was revealed to the Faith of the Woman and the Confession of her Mouth plainly declared the Faith that was in her heart as to another Seed in whom the Genealogy and Line was to descend down even unto Christ as Gen. 4.25 For God said she hath appointed me another Seed instead of Abel whom Cain slew So also in the first Temptation here was the subtilty and malice of the Devil to cut off and murder all Mankind at once for understanding that this glorious Creature Adam was brought forth as a publick person and by the Covenant Gâ—â— had made with him was to stand or 〈◊〉 the common Head and Root of all Mankiâ—â— designed and in his Serpentine Wisdâ—â— concluded that if he could prevail upâ—â— this Adam to sin and transgress tâ—â— Covenant he should at once murder 〈◊〉 whole Race of Mankind murder him 〈◊〉 them in him spiritually and eternally 〈◊〉 well as bodily and having effected this hâ—â— rid murder he now triumphs over Adâ—â— and all Mankind as a mighty Conquer in the spoils he had made of so glorious Creature supposing he had now made all sure that God himself according to his owâ— Law was not able to deliver this Captâ—â— Adam and the Spoils of Mankind out 〈◊〉 his hand Little did the Devil then think
part they come into this actual union with Christ anâ— the Father in Christ and are now made perfect in this union in respect of their Justification by Faith and stand compleatly and perfectly justified and righteous before God even the Father in this Righteousness of Christ and so shall be made perfect also in that which doth follow and depend upon their Justification which is Adoption and Glory For whom he justified them he also glorified is before Rom. 8 30. And the glory which thou gavest me have I given them that they may be one even as we are one John 17.22 So that upon the whole argument it doth plainly and fully appear that this righteousness of God which is by the Faith of Christ unto all and upon all them that believe is an everlasting righteousness remaining unalterably one and the same in all Ages and Generations in all Nations and Kindreds of the Earth and to all persons that have been already are now or â—hall be hereafter justified before God 〈◊〉 Infer 3. And then again thirdly we â—nfer the greatness excellency and glory of 〈◊〉 Righteousness above all other Righâ—eousnesses that might have been or may be mentioned or pretended unto amongst Men â—or Angels for as the Apostle saith of Christ Heb. 1.4 That he hath by inheritance obtained a more excellent name than they i. e. the Angels and argueth from thence the greatness and excellency of his Person and Office So we may say concerning this Righteousness that it hath a more excellent name than any other Righteousness of Men or Angels for it is called the Righteousness of God which none other is And therefore it is a better greater and more excellent and glorious Righteousness than any other that might have been or may be pretended unto by Men or Angels for it hath a more excellent name 1. Now let us consider man in the first place and what righteousness he might have pretended or may pretend unto And certainly Adam in the state of innocency was an excellent and glorious Creature the highest and top of Gods Creation in this lower World He was made after the image of him that created him in Knowledge Righteousness and Holiness and God had 〈◊〉 him under an excellent Law Spiritual Holy Just and Good and this Law was written in his Heart he had an original righteousness and integrity of nature conformeâ— and agreeable to this Law and an abiliâ—â— thereby to have kept and fulfilled all thâ— Righteousness thereof now if this excellenâ— person had kept and not transgressed this excellent Law He and all mankind in him had been Righteous and lived thereby a Rom. 10.5 For Moses describeth the righteousness which is of the Law The 〈◊〉 which doth these things shall live by them But yet this Righteousness which is by the Faith of Christ unto all and upon all them that believe is a greater better more excellent and glorious Righteousness than that of Adam could have been if he had not sinned but fulfilled the righteousness of the Law For that could have been but a man's Righteousness it could have risen no higher it could have been called by no greater name than the RIGHTEOUSNESS of MAN But now here is a Righteousness brought in by Christ the second Adam and to us by Faith in him which is the righteousness of God The person working out this righteousness for us being God in the humane nature hath added an infinite dignity and glory to it by the dignity and glory of his person as hath been shewed So that as Christ is a more excellent person than the first Adam His obedience and righteousness in fulfilling the Law must needs be a more excellent righteousness than that of Adam or all other men could have been if Adam and they in him had kept the Law For that had been but the Righteousness of Man but this is the righteousness of God Oh the admirable work and contrivance of the free Grace Wisdom and Power of God in and through his Son Jesus Christ towards his Elect that having lost righteousness in the first Adam and all hope and possibility of it by works they have gained a greater better and more excellent righteousness by Faith in Christ they lost that which would have been at best but a mans righteousness but they have gained by that loss and obtained by Faith that which is the righteousness of God So that the poorest believer have a better righteousness by Faith in Christ than Adam had or could have had in innocency or that themselves could have had if they had never sinned And hereby indeed it is manifest that the Seed of the Woman hath bruised the head or head-plat of the Old Serpent the Deviâ— in bringing in a better Righteousness 2. And let us also consider the gloriouâ— Angels of Heaven the Elect Angels anâ— what righteousness they are justified anâ— stand before the holy God in And so far aâ— we can look into this matter in the lighâ— of the holy Scriptures it doth not appeaâ—â—hat they are justified by Faith in Christ aâ— we are for they never sinned as we all did 〈◊〉 Adam and needed no Redeemer to reâ—eem them by his blood as we did And â—hrist took not upon him the nature of Angels â—â—at the Seed of Abraham as Heb. 2.16 â—nd therefore as Christ took not their nature 〈◊〉 stood not in their stead to fulfil the righâ—â—ousness of that law for them under which 〈◊〉 were put But they have fulfilled and â—ne the Will of God their Creator as Psal. â—3 20 Bless the Lord ye his Angels that 〈◊〉 in strength that do his commandments â—â—â—kning to the voice of his word And again â—â— 21 Ye Ministers that do his pleasure 〈◊〉 that for ought that doth appear these hoâ—â— Angels stand before God and are justiâ—â—â—d by their own personal and perfect obeâ—â—â—nce to the Law of their Creator and in 〈◊〉 own Righteousness indeed they needed a Saviour to prevent their falling and to confirm them in that state of innocency and glory wherein they were at first created and made and in this respect they have their confirmation in and by Christ and from their election in Christ the common head of all Gods Elect both amongst Angels and Men Eph. 1.10 and in this respect they are our brethren and fellow Servants as Rev. 22.9 Brethren they are though indeed our elder Brethren in Christ their head and ours and had their election and confirmation in Christ apparently manifested before us for their Election and Confirmation in Christ appeared upon the fall of the Angelâ— that sinned and before the Fall of Adam whereas our Election and Redemption in and by Christ was not manifest nor did at all appear till after the Fall of the first Adam and then it began to break forth and appear in the first Promise Gen. 3.15 So that they are our elder Brethren yet our Brethren in Christ but so that Christ hath the pre-eminence and is
〈◊〉 a second Adam of a more glorious Persoâ— to be brought forth in the Humane Naturâ— and of the Seed of the Woman or that thâ—â— could possibly ever be that a clean thing should be brought forth out of an unclean But behold here the Wisdom of God defeating the subtilty and the power of God defeating the malice and power of the Devil who had now got the Power of Death in his Hand as Heb. 2.14 had got the Keys of Hell and Death and had as he thought loâ—â— up Adam and all Mankind with him so fast â—ithin these Gates that none could come to â—eliver him but behold the second Adam Christ Jesus by the Power of God of the â—eed of the Woman holy harmless and â—eparate from sinners being conceived in the Womb of the Virgin and born of her withâ—ut sin according to the Promise made to Adam and now declared immediately after his fall Gen. 3.15 The Seed of the Woman shall bruise thy i. e. The Serpents Head And here as the Serpent had deceived the Woman and brought her first into the transgression so this old Serpent the Devil was deceived by the Woman of whose Seed by the Power of the highest is brought forth this second Adam this man Christ Jesus who is made a quickning Spirit 1 Cor. 15.45 to quicken or make alive that which was dead as ver 22. who also was not as the first Adam of the earth earthy and therefore easily overcome as he was but the Lord from Heaven as ver 47. and therefore able to raise up all his after his own Image to bear the Image of the Heavenly as ver 49. and to triumph over Death and Hell as ver 55 56 57. Oh Death where is thy Sting And thus the admirable Power of God was manifest in bringing forth such a person as Jesus Christ in the Humane Nature Jesus Christ the Righteous and the propitiation for our sins and our Advocate with the Father whose office and work it was to bring down this Righteousness of God from Heaven to us 2. Instance The Infinite and Eternal Power of God was also as much seen and manifested in Christ bearing our sins in this Humane Nature in his own Body on the Tree and first let us consider what a burden what a weight sin and the guilt of sin is when it is charged and laid upon the Conscience by the Power of God and this may be considered in the Angels that sinned Angels are greater in power than we as 2 Pet. 2.11 Angels that excel in strength or Psal. 103.20 Angels who are Spirits i. e. not flesh and blood as we are weak and feeble Angels that are not hay and stubble as we are but a flaming Fire Psalm 104 4 yet these high and mighty Angel these strong and powerful Angels that were naturally the first-born of Gods first or old Creation and the excellency of Creature strength when they had once sinned and God comes to charge them with Folly and lay the guilt and punishment of sin upon them how doth it sink and break all the Powers and Spirits of the Angelical Nature and casteth them down into the deepest darkness and despair and that from the highest light glory and confidence of their First and Heavenly state and presently cast them down from Heaven to Hell 2 Pet. 2.4 so unable were they each of them to bear the burden i. e. the guilt and punishment of their own Sin And 2. Let us consider sin in man and how unable man is to stand when God shall mark Iniquity as Psal. 130. 3. If thou Lord shouldst mark Iniquities O Lord who shall stand i. e. none shall or can stand no Nation or Kingdom no House or Family no Person under Heaven no not the Church or People of God can stand if God should mark Iniquity and punish Sin but with his Temporal Wrath and Judgments in this World there is none could possibly stand for who can stand when God is Angry And who knoweth the power of his Wrath The Sinners of the old World did know something of it but they could not stand before it it swept them all away with the Waters of a Flood And whither did it sweep them It swept them down to Hell 1 Pet. 3.19 The Spirits now in Prison and that Prison is the Prison of Hell Luke 16.23 And in Hell c. The Sinners also of Sodom and Gomorrah did know somewhat of this Wrath but they could not stand before it They could no longer as stout and hard hearted as they were bear up under this burden and weight of their own Sin for it brought a dreadful shower of Divine Vengeance upon them a Shower of Fire and Brimstone from the Lord out of Heaven by which they all perished as Gen. 19.24 25. Francis Spira also knew somewhat of this Wrath and Burden of his own Sin when God laid it upon his Conscience in the guilt and punishment due to it but he could not stand but went despairing out of this World and without any hope or comfort as to the next as to what did appear And it may be some of you here present and if you have not I am sure others have known something of this matter when God hath been angry but for a moment and hath laid sin in the guilt of it upon Conscience It made them sink immediately under utmost despair and bereaved them of all hope comfort and patience that had not Infinite Mercy stept in to their relief they had gone despairing down to Hell The damned Spirits in Hell know more of the Power of Gods anger and the weight and burden of Sin laid upon their awakened and terrified Consciences than any in this World have done or can do and their Torments are intollerable Luke 16.24 There the Worm dieth not and the Fire is not quenched They are for their sin a Sacrifice to Divine Wrath and they are salted with Fire and salted with Salt and so are eternally Roasting in the Fire of Hell Mar. 9.48 49. and yet they do not know all the Power of Gods Wrath nor feel all the tormenting Power of the Fire of Hell they feel much and fear more They suffer that which is intollerable and yet they fear what they have not yet felt but must further feel and suffer to all Eternity Oh Eternity Eternity Oh the Wrath of God that is not only eternal but infinite They know not the utmost they know not the end of it nor can know For that which is Infinite hath no bounds or limits and that which is Eternal hath no end Therefore last of all Now consider this second Adam the Man Christ Jesus who though he had no sin of his own to answer to God for for he did no sin nor was guile found in his Mouth Isa. 53.9 He knew no sin as 2 Cor. 5.21 yet he had the sin of the World i. e. Jew and Gentile laid upon him and did bear it in his
own Body on the Tree John 1.29 The Lamb of God which taketh away or beareth the sin of the World For he did take away sin by his bearing of it i. e. both the guilt of it and the punishment due to it for thus was the Iniquity and Sin of all God's Elect laid upon him Isa. 53.6 And Jehovah hath laid upon him the Iniquity of us all Now therefore the Sin of the World being laid upon him to bear what an infinite burden and weight was it and how impossible for created strength whether Angelical or Humane to bear as hath been shewed And yet that this one man this second Adam should bear such an infinite weight as Sin and the Wrath of God due to sin is what a wonder of Divine Power was manifested therein The strength of Angels could not the strength of Man could not bear such a Burthen and Weight as ye have heard yet they had but their own sin charged upon them but here is a Man the Son of Man the Man Christ Jesus the Lamb of God that beareth and taketh away by bearing the Sin of the World oh admirable and wonderful Power of the God-head by which this man was inabled to bear such an infinite and eternal weight as Sin and the Wrath of God due to Sin is And therefore 't is said of him that by the eternal Spirit he offered himself to God for us Heb. 9.14 for nothing less than the Power of the Godhead it self could have enabled the humane nature to bear such an infinite Weight and Burthen as Sin is even the Sin of the whole World and the whole and compleat Wrath of God due unto it The Flesh or Humane Nature was but a Vail to his Godhead as Heb. 10.20 but the Eternal Power and Godhead within this Vail was that which enabled this second Adam this man to bear the Sin of many oh therefore behold with wonder and admiration the working of Divine Power in bringing forth such a Man into the World and also in strengthening this Flesh and Humane Nature to bear that which no Creature in Heaven or Earth could neither Angels nor Men. 3. Inst. But then again thirdly Consider the Infinite Power of God and the Energy or working of it in the Resurrection of Christ from the Dead And this also was necessary in order to and for the manifestation and declaring this Righteousness of God for our Justification which Righteousness though it was wrought by what this Man thâ—â— Jesus Christ had done and suffered in his Life and Death in obedience to the Law under which he was made yet this compleat perfect and everlasting Righteousness of his as our Head and Surety did not fully appear nor was manifested until his Resurrection from the Dead when he was visibly discharg'd out of the Prison of the Grave and could no longer be holden of Death having satisfied Divine Justice to the utmost demand upon him for our sins and having paid the full Price of our Redemption and therefore now by his Resurrection from the Dead he is declared to be the Son of God with power according to the Spirit of Holiness or by the power of the Holy Spirit which raised him from the Dead as Rom. 1.4 and Rom. 8. v. 11. By this Resurrection of his from the Dead he was justified as our Head 1 Tim. 3. v. 16. justified in the Spirit i. e. in or by the power of the Spirit or Godhead dwelling in the Humane Nature and by his Resurrection from the Dead we i. e. all that believe and are in him by Faith were vertually justified in him and together with him as our spiritual Head so that all Gods Elect were vertually justified by his Resurrection and therefore Rom. 4 ult he is said to be delivered i. e. by Death for our Offences and to be raised again for our Justification Now consider what a manifestation there was of the mighty Power of God in the raising of this Man from the Dead unto which he was delivered for our Offences See how the Apostle doth set it out Ephes. 1.19 20. According to the working of his mighty power which he wrought iâ— Christ when he raised him from the dead Here is Power his Power his mighty Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the energy or working of this his mighty Power so that the mighty Power of God did work and shew it self at a wonderful rate when he raised him i. e. Christ from the Dead And indeed the Power of God was more seen in the raising of Christ from the Dead than in raising all the Men in the World besides for no Man ever had the sin of the World in the guilt and punishment of it laid upon him but this Man Christ Jesus And by vertue of this Resurrection of his all the Elect the general Assembly and Church of the first-born shall also be raised unto the Resurrection of Life at the great day as 1 Cor. 15.22 23. Therefore the Power of God and the energy or working of it is greater and more glorious in Christs Resurrection than in raising all the Men in the World besides 4 Inst. But then 4thly What a working of the mighty Power of God was manifested in Christs Exaltation and the setting of this second Adam this Man down at the right hand of God in the heavenly places And this also was necessary as a Reward of hiâ— Death and Sufferings of that Obediencâ— which he performed to the Law for us and that Righteousness which he brought in to us as Phil. 2.9 having before spoken of his Humiliation and Obedience v. 6 7 8. Who being in the form of God c. Addeth v. 9. Wherefore God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth things under the Earth and that every tongue should confess that Jesus is the Lord to the glory of God the Father Now this Exaltation of Christ was the Reward of his Righteousness even his with which the Father was so well pleased as Isa. 42.21 And thereby is this Righteousness visibly declared and manifested in the sight of Angels and Men being crowned and in the most solemn manner declared at his inauguration or being received up into glory which was the ultimate and finishing Testimony and Witness from the Father that he is righteous and as such and upon that account he sits in Heaven as 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous and Joh. 16.10 Of Righteousness because I go to my Father and ye see me no more So that Christs going to the Father and sitting down in the heavenly places so as to abide there in a perpetual Advocateship and as Intercessor for us with the Father is the highest evidence and demonstration of this Righteousness beyond all contradiction and therefore upon this Argument 't is said the Holy Ghost
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