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
among your selves This is the order and Government which Christ hath set in his Church upon which their peace doth depend And where thiâ— Government of Christ is not submitted unto and kept but is rejected and broken there is an end of Peace there followeth nothing but confusion and every evil work as James 3.16 To prevent which Christ hath set Order and Government in the Church yea in all the Churches of Christ as 1 Cor. 14.33 As it is in a Mans Heart if the Government of Christ be not there if Christ ruleth not there by his Word and Spirit there is no Peace to that Man There is no Peace saith my God to the wicked Even so it is in a Church if Christs Goverment be not there there is no Peace but strife and bitter envying confusion and every evil work And I will therefore Rejoyce and do Rejoyce in this concerning you all beholding and seeing your order and the stedfastness of your Faith in Christ as Col. 2.5 6. For though I be absent in the flesh yet am I with you in spirit joying and beholding your order and the stedfastness of your faith in Christ. For this order floweth from the stedfastness of your Faith in Christ as the breach of it in others doth emerge from the unstedfastness of their Faith As ye have therefore received Christ Jesus the Lord so walk ye in him v. 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Beware lest any man spoil you Keep therefore and hold fast this Faith and order and this will be your wisdom and understanding in the sight of all Men as Deut. 4.5 Ephes. 5.17 18 19 20. And this is the salt or true wisdom commended to us by Christ himself which will preserve you in purity and peace and keep you from Corrupting as Mark 9.50 Salt is good but if the salt have lost his saltness wherewith will you season it Have salt in your selves and have peace one with another And this as it is and will be your glory so it will be our rejoycing in the Day of Christ Heb. 13.17 And 1 John 2.28 That we i. e. we your Elders and Ministers may rejoyce in the Day of Christ. As ye have therefore obeyed and in a great Conflict and Tryal of your Faith and Patience have testified yout obedience to the Truth through the Spirit So I beseech you work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his good pleasure And be in nothing terrified by your adversaries which is to them an evident token of perdition but unto you of salvation and that of God For to you it is given in the behalf of Christ not only to believe on him but alsâ— to suffer for his sake Having the samâ— conflict which ye saw to be in me Phil 1.28 29. Now whether I live or die whether I be present in the body and so absent from the Lord or whether I be absent from the body that I may be present with the Lord stâ—and fast in one Spirit with one mind striving together for the Faith of the Gospel and so fulfil ye my joy that ye be like minded having the same love of one accord and of one mind And the God of peace shall be with you and shall bruise Satan under your Feet shortly and shall make those that say they are Jews and are not but are the synagogue of Satan to come and worship before you feet and to know that he hath loved you as Rev. 3.8 9. Amen THE True Light In the matter of our Justification before GOD. Rom. 3.20 Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledg of sin THIS Text is an Epiphonema or closing speech wherein the holy Apostle Paul gives us the just and right conclusion or result of the whole matter with respect to Mans justification before God and doth Peremptorily determine in the negative that by the deeds or works of the Law no flesh can or shall be justified in his sight and brings it in with the illative note therefore as the undeniable consequence and true result of his whole Argument in the two foregoing Chapters wherein he hath fully proved as he saith v. 9. of this chap. that Jews and Gentiles are all under Sin 1. The Gentiles he clearly proves in the first Chapter to be under Sin in that when they knew God or might have known him by the light of Nature in his works of Creation and Providence as Rom. 1.19 20 they did not glorifie him as God but contrary to the light of nature debased and changed the glory of the incorruptible God into the Image of corruptible Man v. 23 24 25. Had they but used their poor dim light of nature aright to have paid some suitable Veneration to the glory of the Godhead in worshiping of him they might have escaped many vile affections and actions amongst themselves For which they could not so much as pretend light or nature and of the wickedness or danger whereof they could not so much as pretend ignorance but as a punishment of their impiety towards God God gave them up to vile affections and unseemly actions amongst themselves as v. 26 27 28 29 30 31 And these Sins they not only committed against the light of nature but delighted in though convicted in their own Conscience that the issue thereof could be no less than eternal Death and Damnation as v. 32. Who knowing the judgment of God c. So severely but justly doth God punish wilful Idolatry and false worship a Sin against the first Table by giving such a person or People up to all manner of Sins and most horrible lusts and abominable practices even against Human Nature to their own Destruction Nothing being more righteous and just than that they who will not give unto God the glory of his own worship should be given up of God to work their own Damnation and Destruction see 2 Thes. 2.10 11 12. 2. The Jews he as clearly proves to be under Sin in the second Chapter For whereas they rested in the law and made their boast of God as Rom. 2. v. 17 18 19 20. yet they transgressed that law which they so much boasted of and through transgressing thereof dishonoured God and caused his name to be blasphemed amongst the Gentiles as v. 21 22 23. And therefore the Jews as well as the Gentiles are left without excuse and the mouth of them both equally stopped being become guilty before God The Gentiles by Sinning without law yet against the light and law of Nature as Rom. 1.20.32 c. The Jews by Sinning under the law and whilst they judged the poor Gentiles became more obnoxious and inexcusable themselves in that they did the same or worse things as Rom. 2. v. 11 12. And
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
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
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
no cessation but a continued service day anâ— night from one years end to another anâ— this for the space of 2000 years and upoâ— this account as they did so they suffered mucâ— from the Nations round about both near anâ— far off and that with much constancy noâ— shrinking nor turning away from the servicâ— of their God in times of greatest danger anâ— tribulation as the Histories of Ezra Nehemiah Daniel and the 11th of the Hebrewâ— do abundantly declare And yet they attained not to the Law of Righteousnss wherefore because they sought it not by Faith but as were by the Works of the Law those words as it were are of great significancy shewing that in the nature and scope of their Sacrifices they were directed unto Christ and to seek Righteousness not by their own Works and in themselves but by Faith in Christ and this was their common Profession and Prophecies they had and promises of Salvation by the Messiah whom had they looked unto by Faith and sought Righteousness by Faith in him they had been safe But they sought it i. e. Righteousness not by Faith but as it were by the Works of the â—aw so that whilst they professed Christ â—nd Faith in him for Righteousness they closely and under-hand pursued their own Righteousness and rested in the Law and â—he Works thereof and so miscarried and this was their stumbling-stone under so bright a Profession as they made to the contrary Note That these things are mentioned and quoted out of Heb. 11.32 37. not to impeach or once to question the right Faith of those Worthies there mentioned or as if they obtained not the Righteousness of God for 't is said verse 39. These all obtained a good report through Faith but to shew what things were done and suffered by the body of that People for many hundred years and yet resting upon and trusting to their own Works and Righteousness by the Law they attained not unto the Righteousness of God i. e. the generality of them most of them through all those Generations as is expresly declared Rom. 9.31 32. For a Person or People may do much and suffer much and yet all in vain when by a fleshly mind resting upon these things as their own Righteousness they submit not themselves to the Righteousness of God which is the same that the Apostle taketh for granted 1 Cor. 13.1 2 3. and which he also plainly declareth Gal. 5.2 3 4. and herein appealeth to themselves to be their own Judges Gal. 3.3 4. And God grant that it be not our stumbling-stone also under so great a Doctrinalâ— Faith and Profession of Justification by Faith and not by the Works of the Law that we may not secretly and under-hand closely pursue and go about to establish our own Righâ—teousness if not directly yet as it were by the Works of the Law And it is that whicâ— the Nature of Man is very prone and strongly inclined unto and therefore hath great need of caution and warning in this matter for God who is jealous of his Glory will search out this close Hypocrisie and punish this dissimulation in us as well as he did in them And this new and late covering which some have found out to hide their nakedness will not be sufficient for what doth it avail them to say that we are justified by Evangelical Righteousness when this Evangelical Righteousness as they call it is not Christ's but our own Righteousness our sincere but imperfect Obedience this is to blind our selves and mock God whilst we look one way and row another this is as it were by the Works of the Law to seek Righteousness and not by Faith And it were to be wished that these men who make their boast and talk so much of sincere Obedience under the notion of Evangelical Righteousness and thereby darken counsel by words without knowledge and confound the Doctrine of Justification with that of Inherent Grace and Sanctification would first shew sincerity in submitting themselves to the Righteousness of God which is by Faith in Christ and as sincerely deny their own Righteousness in point of Justification And this would be a better evidence of their sincere Obedience to the Gospel of â—â—sus Christ than any they give without it â—e not deceived God is not mocked He that made the Eye shall not he see and he that made the Ear shall not he hear and he that formed the spirit of man within him shall not he understand and search out this Idol hid amongst the stuft as it were by the Works of the Law Turpe est Doctori quem culpa redarguit ipsum Now to back this caution and if it may be to fix it upon your spirits with the greater force I shall add three Arguments against this attempting or going about to establish your own Righteousness namely 1. This is certainly a vain and foolish attempt we may allude to Psal. 2.1 2. Why do the Heathen rage and the People imagine a vain thing the Kings of the Earth set themselves and the Rulers take counsel togetheâ— against the Lord and against his Christ. There have been those who from the beâ—ginning of the World and in all Ages anâ— Generations thereof as they have had advantages have attempted by all Humane Forcâ— and Policy against the Lord and against hiâ— Christ to oppress and exclude his Gospel and Spiritual Kingdom among men in thiâ— World but they have not succeeded they have been still frustrated and disappointed therein For yet Christ sits as King upon his holy Hill of Zion and there he shall sit and Reign by his Word and Spirit maugre all opposition of Hell and Earth So that they have imagined a vain thing which they were never yet able to accomplish nor ever shall be So let me tell you from the sure Word of God that all such as have gone and do go about to establish their own Righteousness and not submit themselves to the Righteousness of God have imagined and do imagine but a vain thing which they shall never obtain For God hath said and will not repent that by the deeds of the Law no flesh shall be justified And God is not as man that he should lye nor as the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not bring it to pass Numb 23.10 There have been those under the Old Testament that tried this attempt to the utmost but were miserably disappointed in the Issue Rom. 9.31 They attained not to the Law of Righteousness and shall any think to succeed better under the New Testament where the Light is more clear and the utter impossibility of this attempt so plainly declared that he that runs may read And what a foolish and absurd thing is it to attempt that which a man knoweth or may know before-hand he shall never be able to accomplish 2. This is also a sinful as well as a vain
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.
to all Eternity as 2 Thes. 1 10. When he i. e. Christ shall come to be glorified in his Saints and to be admired in all them that believe because our testimony was believed among you in that day So that it will be the matter of admiration to the Saints themselves when they come to the perfect knowledge of this Power of God towards them That ever the testimony given concerning Christ by the Prophets first and the Apostles afterward the Prophetical and Apostolical Testimony Our Testimony was believed among you And thus you see the mighty Power of God which wrought in Christ in performing and effecting this Righteousness for us and also as it works in us that believe that by Faith in Christ we might partake of this Righteousness of God Now therefore it appeareth that God is the Author of this Righteousness as his Infinite Free Grace in Christ hath designed and conferred it his Infinite Wisdom hath contrived and his Infinite and Eternal Power hath performed and wrought it out in Christ for us and in bringing down this Righteousness by Faith in Christ to us And so much may suffice to have been spoken to the first General Head Namely That God is the Author of this Righteousness in a special and peculiar manner as it is his work of the new Creation and is therefore called the Righteousness of God 2 Head And secondly it is called the Righteousness of God because it is the Righteousness of the glorious and wonderful Person Christ Jesus who is God Man and whose name alone is Emanuel i. e. God with us or in our Nature this glorious Person whose name is Wonderful Counsellor the Mighty God the Everlasting Father the Prince of Peace and yet is the Son of Man the Child born to us and given to us Isa. 9.6 was brought forth in our Nature and in our stead to bring in everlasting Righteousness as hath already in part and shall be more fully shewed in its proper place and he hath done it he hath finished the work that the Father gave him to do Joh. 17.4 and therein he glorified the Father and the Lord is well pleased for his Righteousness sake Now this Obedience which he hath performed to the Law for us both in that part of it which we call Passive and also in that part which we call Active makes up to us and for us this everlasting Righteousness and therefore this Righteousness which he in his Person wrought out for us is called the Righteousness of God because it is the Righteousness of that Person who is both God and Man in two distinct Natures one Person for ever hence it is that in this wonderful Person what is more properly appertaining to one Nature is oftentimes ascribed to the other as Act. 20.28 To feed the Church of God which he hath purchased with his own Blood Here the Blood of Christ is called the Blood of God though in propriety of speech it was the Blood of Man i. e. of the Humane Nature for the Godhead is impassible and cannot suffer but by reason of the Union of the two Natures in one Person that suffered it is called the Blood of God even so the whole and compleat Righteousness of Christ both in his Active and Passive Obedience though properly it was not the Divine Nature that obeyed and fulfilled all the Righteousness which the Law required but the Humane Nature which was made of a Woman and made under the Law yet the Person who thus obeyed and fulfilled all Righteousness for us being God and Man his Righteousness which â—e performed to the Law for us in the Humane Nature is called the Righteousness of God as in the Text but now the Righteousness of God and Rom. 10. v. 3. have not submitted themselves to the Righteousness of God and then it is added for Christ is the end of the Law for Righteousness to every one that believeth So that this Righteousness of God which the unbelieving Jews submitted not themselves unto is plainly the Righteousness of Christ i. e. of that glorious Person who is God-Man or God in our Nature Emanuel God with us and so an infinite dignity and merit is found in this Obedience this Righteousness of Christ from the glory and dignity of his Person and herein is also another part and that no small part of the Mystery of Godliness that as God was manifest in the Flesh or Humane Natrue so God thus manifested in the Flesh i. e. the Humane Nature should being thereby made under the Law become obedient and fulfil all the Righteousness of the Law for us and in this respect is also this Righteousness of God manifested as the Person that performed it was God manifested in the Flesh or Humane Nature 3 Head And then thirdly This Righteousness is also called the Righteousness of God in opposition to all Righteousness of Man either of the first Man Adam or of all other men in the World pretending to a Righteousness of their own and by the Works or Deeds of the Law as they are or can be performed by them And as it hath been shewed the Holy Ghost casteth a contempt upon Man when he calls him flesh as Rom. 3.21 There shall no flesh be justified in his sight i. e. by the Deeds of the Law or his own Righteousness and also casteth a contempt upon all a Man 's own Righteousness and Works in that he calls them flesh and the putting confidence therein to be putting confidence in the flesh as Phil. 3.3 4. So the Holy Ghost doth put a glory upon this Righteousness of Christ when he calleth it the Righteousness of God and the putting trust and confidence therein our rejoycing in Christ Jesus and so this Righteousness which is by the Faith of Christ unto all and upon all them that believe is the Righteousness of God in opposition to all Righteousness of Man or a Man 's own Righteousness And as the Apostle speaketh of the true i. e. the heavenly Tabernacle Heb. 8.2 which the Lord pitched and not Man so he speaketh of this Righteousness which Jehovah hath provided in his Son Christ for us and not Man and therefore is Christ called Jehovah our Righteousness by the Prophet Jeremiah c. 23. v. 6. Not Adam our Righteousness or a Man our Righteousness but Jehovah or the Lord our Righteousness and so it is frequently expressed in the holy Scriptures the Righteousness of God in opposition to and contempt of that Righteousness which is of Man or which is our own Righteousness so Rom. 10.3 For they being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God Here is Gods Righteousness mentioned again and again in opposition to their own Righteousness And so also Phil. 3.9 Not having on mine own Righteousness but the Righteousness which is of God Where the Apostle calleth it Gods Righteousness in opposition unto and
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
the first born amongst the many Brethren both Angels and Men being the head of the Election Yet as hath been said it doth not appear that they have any other or greater Righteousness than their own And as they are by nature greater and more excellent than we so their obedience may excel the obedience of man if he had also obeyed and fulfilled the Law of his Creator as they did Yet still the obedience of Angels and the righteousness wherein they are justified and stand before God is but the obedience and righteousness of Creatures though it be never so excellent though it be Angelical yet it is and can be but Creature righteousness And this righteousness which we have by Faith in Christ is God's Righteousness and therefore as God is more excellent than his Creatures so his Righteousness is greater and more excellent than theirs can possibly be And here see and behold again the triumph of Grace over sin and death that fallen man is raised again and advanced in Christ to a greater better and more excellent and glorious hope of righteousness by Faith in Christ not only than Man had in innocency or could have had by the works of the Law but also than Angels in Heaven have So that as they were preferred before us and set above us by nature we that believe are preferred before them by Grace for Christ took not Angelical but the humane nature into union with the Godhead in his own glorious person and is sat down in that nature at the right hand of the Majesty on high and we are said also to be sat down together with or in him in the heavenly places Ephes. 2.6 Whereas the Angels are not said to be sat down but to stand before the Throne and in the presence of God as Ministers and Servants Luk. 1.19 Rev. 5.11 Heb. 1.13 14. And the humiliation of Christ who was made a little lower than the Angels in our Nature hath exalted us with or in Christ above the Angels and we have a better righteousness than they Inf. 4. Again fourthly hence we infer how much it is the duty and interest of every man under these Heavens to whom the word of Salvation comes to believe in Jesus Christ and submit themselves to this righteousness of God The very name it carries the righteâ—â—sness of God is enough to bow every 〈…〉 to stoop to the authority of it and submit himselâ— unto it For it is the righteousness of God as he is the Author of it his Free grace hath conferred his Wisdom hath contrived found out and appointed and his Power hath wrought out this Righteousness for us in his Son Christ and he is only and infinitely well pleased with it and we are under the highest obligation to submit to it For 1. He hath commanded us so to do 1 John 3.23 And this is his commandment that we should believe on the name of his Son Jesus Christ. And when the Jews put the question to Christ John 6.28 What shall we do that we might work the works of God The answer is vers 29. This is the work of God that ye believe on him whom he hath sent And when the voice came from the most excellent glory and testifyed from the Father out of Heaven concerning Christ This is my beloved Son in whom I am well pleased The same voice also addeth the command and saith Hear him Mat. 17.5 So that the command of God declared makes it every Mans Duty to submit to this Righteousness of God by believing in his Son Jesus Christ. 2. It is a greater and more excellent Righteousness than that which is 〈◊〉 be supposed to be a mans own Righteousness for it is the Righteousness of God And what comparison is there betwixt the one and the other What is man That is a Worm compared with God whose name is I Am What is man Of the Earth Earthy compared with the Lord from Heaven 1 Cor. 15.47 And what then is the Righteousness of man or thine own Righteousness poor Worm compared with this Righteousness of God Surely thy own Righteousness is but filthy rags and thou thy self but an unclean thing Isa. 64.6 And why shouldest thou not be willing to part with thy rags thy filthy rags that thou mayest put on the Royal Robes of Christs Righteousness Should not a poor filthy beggar be willing to put off and throw away his rags that he may be washed and cleansed and put on the Royal Apparel which the King of his Grace hath provided for him and commanded him to put on that he may stand before him with acceptation Had Mordecai refused to have put off his mournful and dirty weeds of Sack-Cloth and Ashes the emblems of his shame and sorrow for the destruction designed by Haman and confirmed by the Kings Seal for this Mordecai and all the Jews and now ready for Execution Had I say Mordecai refused what a contempt would it have been of the Royal favour and Rebellon against the Royal command of so great a King How justly then might the King upon such a contempt of Mercy and Grace and his Royal Authority and Command withal have abandoned Mordecai and left him and all his People to the destruction afore-mentioned Oh man this is thy case and thou art the man here concerned Hath God of his Grace and Favour in his Son Christ conferred and provided such Royal Robes of Righteousness for thee and commanded them to be brought unto thee and commanded thee to put off thy rags of Self or thy own Righteousness And wilâ— thou dare to reject this Royal Grace and Favour and rebel against this Royal command of the great God How justly mayest thou for this contempt be abandoned of God for ever and left to perish in thy sins and the rags of thine own Righteousness And how canst thou think to stand before God in these rags Before him whose name is holy And who is of purer Eyes than to behold Iniquity With whom evil shall not dwell and in whose presence no unclean thing shall enter Canst thou dwell with everlasting burning Oâ— canst thou cloathed with Hay and Stable stand before consuming Fire Heb. 12. ult When Joshuah the High Priest stood before the Angel cloathed in filthy garments Satan stood at his Right hand to resist him Zech. 3.1 2 3. And he could not stâ—nd with acceptation till they took away his filthy garments and cloathed him with change of raiment vers 4 5. And then The Angel of the Lord protested unto him as verse 6. Saying thus saith the Lord the Lord of Hosts if thou wilt walk in my ways and if thou wilt keep my charge Then thou shalt also judge my house and shalt also keep my Courts and I will give thee places to walk among these that stand by Man know thou canst not stand nor walk before God the holy God with acceptation till thy filthy garments and filthy rags be taken away from thee and
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
〈◊〉 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