for many false Prophets are gone out into the World And we shall first try the first of these Doctrines As namely Quest. 1. Whether Gods Elect or any sort of men were justified from all Eternity as some do say and affirm And unto this we answer affirmatively in two things Namely 1. That there is and was a gracious purpose which God had purposed in himself from all Eternity to Justifie and save his Elect through Faith in his Son Jesus Christ Ephes. 1.9 According to his good pleasure which he hath purposed in himself And again 2 Tim. 1.9 But according to his own Purpose and Grace which was given us in Christ Jesus before the World began And the Apostle in the Context doth not only plainly imply but expresly declare the same when he saith Rom. 8.28 To them who are the called according to his purpose and then ver 30. Whom he called them he also justified Therefore there is and was such a purpose in God before the World began to call and justifie them 2. That all that have been are now or hereafter shall be justified through Faith in Jesus Christ from the Foundation of the World to the end thereof have been are now and shall be Justified according to this Purpose which God hath Purposed in himself before the World began and no otherwise as Ephes. 1.11 In whom also we have obtained an Inheritance And this Inheritance cannot be obtained without free Justification by Grace as Tit. 3 7. Being Predestinated according to the Purpose of him who worketh all things after or according to the Counsel of his own Will For in that he saith all things 't is manifest that he worketh this one thing amongst all the rest even his Justifying his Elect through Faith in his Son Jesus Christ after or according to this Counsel of his own Will and Ephes. 1.3 4. Who hath blessed us with all spiritual blessings in Heavenly places in Christ Amongst which Spiritual Blessings that of Justification must be acknowledged to be one and none of the least or last of those blessings It followeth ver 4. According as he hath chosen us in him before the Foundation of the World And again 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and graee which was given us in Christ Jesus before the World began And this also is plainly declared in the Context Rom 8.30 Whom he did Predestinate them he also Called and whom he called them he also Justified And if you will ask how The answer is According to his Purpose as ver 28. According to this Purpose he calleth them and according to this Purpose he justifieth them So that thus far we do consent and agree 1. That there is and was a purpose in God from all Eternity to Justifie his Elect through Faith in his Son Jesus Christ And 2. That all that are justified are justified according to this Purpose which God had purposed in himself But then we distinguish betwixt being under a purpose of Grace from all Eternity to be justified And being Justified from all Eternity and therefore though we grant and affirm the former yet we deny the latter Namely Neg. That Gods Elect or any person in this World are or is or ever were or was justified from all Eternity This Doctrine of Justification from Eternity I say we truly reject disown and deny as a false and unsound Doctrine and contrary to the Holy Scriptures all which will more than sufficiently appear in these following Particulars Part. 1. This Doctrine in the consequent of it doth deny destroy and overthrow the truth and true Doctrine of Gods Election and Predestination which the Holy Scriptures do establish and which is one fundamental point of the true Christian Faith and from whence doth spring as from a Fountain all the parts of our Salvation This is called The Foundation of God which standeth sure 2 Tim. 2.19 And this is that from whence as from a Fountain all the parts of our Salvation do spring and proceed Ephes. 1.3 4 5 6 7 8 9 10 11 12. There are two parts of this Election of God namely foreknowledge and predestination Rom. 8.29 For whom he did foreknow he also did predestinate Now there neither is nor can be any foreknowledge or fore-ordaining of that which is from Eternity for nothing can be said to be before Eternity And foreknowledge and predestination must be before the things foreknown and predestinated and therefore if Justification were from Eternity there could be no foreknowledge or predestination thereof To speak with a holy reverence God cannot be said to foreknow himself or to fore-ordain his own blessedness and enjoyment of himself alone 't is true the blessedness of God doth consist in that knowledge and injoyment of himself which he hath in and of himself eternally But he could not fore-know himself or fore-ordain himself this blessedness because he hath and had this eternally and nothing can precede or be before eternity Even so God could not be said to foreknow and predestinate his Elect to Justification and Salvation through Faith in his Son Jesus Christ if they were Jâ—stified from all Eternity And besides it is â—ritten Gal. 3.8 For the Scripture foreseeing thaâ— God would justifie the Heathen through Fâ—â—â—h preached the Gospel before-hand to Abraham saying in thee shall all the Nations be blessed Now the Scripture could not foresee that which was from Eternity the Scripture may and doth declare that which was from Eternity as John 1.1 2. and 1 John 1.2 3. but the Scripture cannot be said to foresee that which was from Eternity yet the Scripture did foresee that God would justifie these elect Heathen through Faith therefore these Heathen were not Justified from Eternity though they were elected from eternity he therefore that saith he was justified from eternity and doth teach men so doth by consequence overthrow the Foundation of Gods Election and deny that himself and those he so teacheth were either fore-known or predestinated of God to Justification and Salvation through Faith in Christ. Part. 2. This Doctrine of Justification from Eternity doth by necessary consequences destroy and overthrow the Doctrine and Faith of reconciliation which is also another fundamental point of the Christian Faith Reconciliation must go before Justification at least in the order of Nature though not of time God must be first reconciled to that person in Christ whom he justifieth in Christ as 2 Cor. 5.18 19. God was in Christ reconciling the World to himself and then their justification follows not imputing to them their trespasses Reconciliation must be first and then Justification follows for God Justifies a sinner upon the account of the price paid and satisfaction made by Jesus Christ as Rom. 5.10 If when we were Enemies we were reconciled to God by the Death of his Son c. Now reconciliation was not nor could be from Eternity
you all as my crown and my joy in the Day of Jesus Christ And though I cannot say of you all that I have begotten you by the Gospel no blessed be God that you were in Christ before my coming amongst you and that others labours were blest for that end to you yet this also I can say of some of you now in the Church and of others not yet joyned to it that I have begotten you through the Gospel unto Jesus Christ and that you are the seal of my Ministry and the proof of Christ speaking in me and by my Ministry unto your Hearts effectually yet in you all and concerning every one of you I do rejoyce in three things Namely 1. Your Election of God known of us and manifestly appearing in you by the Sanctification of the spirit unto Obedience and sprinkling of the Blood of Jesus Christ as 1 Pet. 1.2 Elect according to the foreknowledg of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ and 2 Thes. 2.13 14. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. 2. Your abiding in the Truth and the Truth abiding in you and that you stand fast both in the Faith and love of the Truth that you may be saved When so many have departed from the Faith giving heed to seducing spirits and are as is to be feared given up to strong delusion to believe a lie that they all might be damned who believed not the Truth but had pleasure in unrighteousness as 1 Tim. 4.1 2 Thes. 2.11 12. Which sheweth the unction of the holy one to be in you as 1 John 2.20.21 But ye have an unction from the holy One and ye know all things I have not written unto you because ye know not the truth But because ye know it and that no lie is of the truth and again v. 26 27. These things have I written unto you concerning them that seduce you But the anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 28. And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming And in this I do rejoyce and will rejoyce in and over you all your stedfast abiding and walking in the Truth when there are so many deserters as 2 John 1. Whom I love in the truth and not I only but also all they that have known the truth for the truth sake which dwelleth in us and shall be with us for ever And 3 John 4. I have no greater joy than to hear that my Children walk in truth and again John 8.31 32. Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my Disciples indeed And ye shall know the truth and the truth shall make you free 3. Your order in the Faith and fellowship of the Gospel as a Church which appeareth in your professed and declared subjection to the Government which Christ hath set in his Church and that because it is Christs appointment that so it should be and his Spirit works in you that willing and ready subjection and obedience as a fruit of your Faith upon which dependeth and followeth that blessed Peace that ye now have both in your own Consciences and among your selves it 's prophesied of Christ Isa. 9.7 Of the encrease of his government and of his peace there shall be no end upon the throne of David and upon his kingdom to order it and to establish it with judgment and with justice from henceforth even for ever This belongs to the Kingly Office of Christ to whom only it appertaineth to give and appoint Laws for his Church and they must not appoint Laws for themselves nor can Man or any sort of Men in the World appoint or give Laws to the Church of Christ 't is Christ prerogative Royal and he alone sits and rains as King in Zion as Ps. 2.6 Yet have I set my king upon my holy hill of Zion Now this Government which Christ hath set in his Church is by a Faithful and approved Ministry as Pastors and Teachers freely chosen by the whole Church according to Christs mind and rightly set over them in the Lord as he hath appointed them to be Ephes. 4.11 12 13. And being so set as Acts 14.23 The Church and all the Members are to obey such and to have them in high esteem for their works sake and to be subject unto them in the true light and conduct of the word shining in their Ministry and therefore they are called Stars and Angels or Messengers from the Ministerial light and conduct they give to the Church from Christ himself the Sun of Righteousness and the Angel of the Covenant as Rev. 1.20 The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars are the angels of the seven churches and the seven candlesticks which thou sawest are the even Churches The Churches therefore I say are to be subject to them and to obey them in the light of Truth shining in their Ministry from Christ the head as the Stars do shine in the Firmament with their lesser lights all borrowed from the Sun and for the proof of this let these Scriptures be considered and well weighed Heb. 13.7 8. Remember them which have the rule over you who have spoken unto you the word of God whose Faith follow considering the end of their conversation Jesus Christ the same yesterday and to day and for ever And again v. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you And 1 Tim. 5.17 18 19. Let the elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine For the scripture saith Thou shalt not muzzle the Ox that treadeth out the corn and The labourer is worthy of his reward Against an elder receive not an accusation but before or under two or three witnesses Where the rule of the Ministry is secured of the double honour of Maintenance and Reverence and 1 Thes. 5.12 13. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you And to esteem them very highly for their works sake And be at peace
glory of his Grace wherein or in which Grace he hath made us accepted in the Beloved We were not so by Nature or by our own Works and Righteousness but we are made so by Grace through this Obedience or Righteousness of his Son who alone is the Beloved and that you may see 't is through this Righteousness that we are made accepted and stand before him as righteous 't is added in v. 7. immediately following In whom we have Redemption through his Blood the forgiveness of sins for though forgiveness of sins or non-imputation of sins is only expressed which is but a part of our Redemption and Justification yet imputation of Righteousness is also implied and necessarily inferred as Rom. 4.6 7 8. The Apostle doth infer the imputation of Righteousness out of David Psal. 32.1 2. Blessed are they whose transgressions are forgiven whose sins are covered Blessed is the man to whom the Lord will not impute sin for unto this man the Lord doth impute Righteousness without Works as v. 6. for else the Apostles Argument were of no force and that the Lord is not well pleased with or accepteth any person as righteous but in and through this Righteousness of his Beloved Son apprehended by Faith is also as clearly testified in Heb. 11.6 For without Faith it is impossible to please God Where he proves that Enoch was a Believer and an Heir of the Righteousness that is by Faith because he had before his Translation received this Testimony that he pleased God which he could not do without Faith nor can any man else under the whole Heavens be able to please God without this Faith for the Scripture faith it is impossible And thus have we finished the doctrinal part namely That the Righteousness which is by the Faith of Jesus Christ unto all and upon all them that believe is the Righteousness of God 1. As God is the Author of it 2. As it is the Righteousness of that wonderful Person who is God-Man 3. In opposition to a Man 's own Righteousness And 4. As God is well pleased with it The Use of this Doctrine is by way of Inference and hence we may infer 1. That this Righteousness which is by Faith of Jesus Christ unto all and upon all them that believe is a perfect and compleat Righteousness The perfection of this Righteousness is argued from its Author which is no less than God â—â—mself and that as it is the design and gift of his own free and Soveraign Grace in Christ and as it is the admirable contrivance of his Infinite Understanding and Wisdom and also as it is the effect and product of his Infinite and Eternal Power manifested both in Christ and also in and towards them that believe as hath been shewed Now if it be the Righteousness of God in such a special and peculiar manner as it is the Foundation of his New Creation and making all things New in Christ and that the New Creature is raised and stands before God in his Son Christ upon this Foundation of Righteousness by Faith in Christ and not by the works of the Law Then certainly it is a most perfect and compleat work of God For He is a Rock and his work is perfect as Deut. 32.4 And sure I am that none can come after God to mend what he hath so curiously wrought either by adding to or taking ought from it And if the question be put as Eccles. 2.12 What can the man do that cometh after the King Much more may it be put What can the man do that cometh after God And the answer is at hand i. e. just nothing at all he cannot take ought from or add ought unto that which God hath done No no Man cannot add one cubit to his Stature or make one Hair of his Head White or Black as Luk. 12 25. and Mat 5.36 And this is the perfection of Gods works of Creation and Providence that there nothing can be added to or taken from that which God made No that which is crooked cannot be made strait that which is wanting cannot be numbred All Created Wisdom and Power in Angels or Men canâ—not reach the works of God so as to add the least thing which God hath left out or diminish that which God hath put into it And as all Gods works of the First or Old Creation were perfect in their kind Gen. 1.31 And God saw every thing that he had Created and Made and behold it was very good And the goodness of the work lay in the perfection thereof according to its kind every Creature being wrought after the counsel of his own will which is his rule in working Ephes 1.11 Who worketh all things after the counsel of his own will And being wrought in a tendency and subserviency to his own glory which is his end in working All things that God had made answering exactly in their kind to the perfect rule of his will and pleasure and to the perfect end of their Creation viz. The Glory of their Great Creatour and Benefactour This was their goodness this was their perfection and in this respect they were all very good and perfect as they were the works of God He is a rock and his work is perfect Now if it be thus with all Gods works of the First or Old Creation how much more must it be so in the works of his New Creation in Christ which do as far exceed and are as far above the works of the Old Creation as Heaven exceeds and is above the Earth Now this Righteousness of God by Faith in his Son Jesus Christ is the glory of his Grace in Christ 't is the curious and admirable contrivance of his Infinite Wisdom 't is the product and work of his Infinite and Eternal Power all the Divine attributes shine forth together in joynt lustre and glory in the face of Christ and the work of Righteousness by Faith in him Oh! what a perfect work then must this needs be that is and shall be the admiration of Angels and Men to all Eternity As hath been shewed And the perfection of this work of Righteousness by Faith in Christ will appear if we consider it is wrought exactly after the Counsel of his own will i. e. the will of his own Soveraign Grace in Christ and it answereth perfectly his highest end i. e. his own glory It gives all the glory to God in and by his Son Jesus Christ and cuts off all boastingâ— and glorying from man as hath been declared And therefore there must needs be a glorious perfection in this Righteousness of God unto which nothing can be added by man or by the Sons of men and in which there is nothing wanting Now the perfection of this Righteousness of God is expresly declared in the holy Scriptures and celebrated to the Faith of Gods Elect being proposed as an object not only most true and so worthy of their firm assent unto it as it is
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
because reconciliation supposeth a breach first made by sin now the breach made betwixt God and Man by sin was not from Eternity but in time and therefore reconciliation could not be from Eternity and without reconciliation by shedding of blood there is no remission as Heb. 9.22 i. e. No Justification to the Church of Gods Elect for Remission of sins is their Justification Part. 3. This Doctrine of Justification from Eternity destroyeth and overthroweth the true Doctrine of Justification it self also which is another fundamental point of the Christian Faith and therefore this Doctrine of Justification from Eternity cannot be true Now the true Doctrine of Justification is that Act of Gods Grace passed or put forth upon the person Elect whereby of a guilty ungodly and unrighteous person before he is really made and doth become a righteous person in Gods sight through Faith in his Son Jesus Christ given unto him I say he is made and doth become a righteous person in Gods sight and that really and not by opinion only as some would imagine and here are two things to be cleared as namely 1. That every man in this World is really made and doth become a guilâ—y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law so Rom. 3.9 10 and again ver 19 20. which the Apostle plainly affirmeth by a comparison of the two Adam's Rom. 5.19 For as by one mans disobedience many were made sinners c. ver 18. Therefore as by the offence of one judgment came or it came upon all men to condemnation in Gods sight So that 't is plain the many ver 19. is all men ver 18. even the Elect of God as well as others 2. That as in the first Adam all men did become and were really made sinners in Gods sight by the just imputation of Adam's sin to them by the Law even so in Christ many as v. 19. or all men as ver 18. i. e. all that believe are justified i. e. are made and do become righteous in Gods sight through Faith in Christ by the righteousness of one or by the obedience of one justly imputed to them by the Law of Faith and Grace So that as before Justification every man was really a guilty and unrighteous person in Gods sight So now that Faith in Christ is come every man that believeth is justified and doth become and is made a righteous person in Gods sight So that Justification maketh a real change of State from a state of sin and unrighteousness and death to a state of Grace Righteousness and Life Now therefore he that is Justified from Eternity was from Eternity in a state of Grace Righteousness and Life and never was in a state of Sin Unrighteousness and Death he never was a Sinner Ungodly and condemned in Gods sight and Sin had never raigned in him unto Death in whom Grace had raigned unto Life through Righteousness from all Eternity but the contrary is true in all them whom God Justifieth as Rom. 4.5 Now to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness and Rom. 5.6 For when we were yet without strength in due time Christ died for the Ungodly and v. 21. That as sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord So that we who are now Justified by Faith in Christ were without strength were ungodly were under the reign of Sin unto Death but he that was Justified from Eternity was never any of these and therefore no man was or could be Justified from Eternity there is a contradiction in the things themselves and therefore this Doctrine is inconsistent with the truth for Sin did not reign unto death in any from Eternity but in Time therefore Grace could not reign through Righteousness unto Life in any from Eternity but in time Part. 4. This Doctrine of Justification from Eternity destroyeth also the Doctrine of Adoption which inseparably followeth Justification and is another inseparable point of the Christian Faith I say Adoption followeth and is an inseparable companion of Justification by Faith in Christ he that is Justified by Faith in Christ is also adopted and taken into the number of Gods Sons or Children by the same Faith as Gal 3.24.25.26 That we might be justified by Faith v 24. But after that Faith is come v. 25. Ye are all the Children of God by Faith in Christ Jesus by the same faith by which any man is Justified by the same Faith also he is Adopted and made a Son or Child of God and so again Gal. 4 4 5 7. Now no man was Adopted from Eternity and therefore no man was Justified from Eternity And he that was Adopted from Eternity was never a Servant but a Son was never a Child of Disobedience a Child of Wrath as Ephes. 2.2 3. but a Child of God from eternity and then there never could be any Predestination to the Adoption of Children as Ephes. 1.5 that the Adoption of Children had been from eternity Part. 5. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth by consequence the truth and doctrine of discrimination or making a difference betwixt the state of Nature and the state of Grace which the holy Scriptures do every where establish The state of Nature according the Scriptures is a state of Sin and so of Death and Condemnation as hath been already shewed But the state of Grace is a state of Righteousness and so of Life and Justification as hath also been declared through Faith in the Son of God Rom. 9.30 and Rom. 10.4 John 5.24 and 1 John 4.14 Now he that saith he was Justified from Eternity saith that he was in a state of Life from Eternity and by consequence never was in a state of Sin and Death for Justification is Life as Condemnation is Death Rom. 5.18 but most certain it is that all were dead and in a state of sin and condemnation before they believed on Christ even the Elect of God as well as others as 2 Cor. 5.14 And the death of Christ for all the Elect doth prove that they were all dead and in a state of Death Jews and Gentiles for else Christ needed not to have died for them and the love of Christ doth constrain all them to acknowledge that they were dead and therefore are debtors to Christ for their Life and Justification through Faith in him and so no more to live to themselves but to him that died for them and rose again The words are most plain and the sense most genuine For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore seeing they were once dead
justified from the time of Christs death according to this Doctrine so that they were as much and as truly justified in their unbelief impiety unregeneracy and enmity as ever they were or came to be justified afterwards when they believed and embraced Christ which is most contrary to the Scriptures Acts 13.38 39 Rom. 4.23 Ephes. 2.11 12 13. and Rom. 8.30 Whom he called them be also justified Paul when Saul a Blasphemer Persecutor and Iniurious was as truly justified as Paul when called a Convert a Believer and a Preacher of Jesus Christ contrary to the Scriptures 1 Tim. 1.13 14 15 16. and Acts 22.16 For Saul continued Unconverted Uncalled a Blasphemer a Persecutor and Injurious Ignorant and an Unbeliever long after Christs Death and Resurrection and yet according to this Doctrine must be justified when he lived and continued in impenitency and unbelief and disobedience till that time yea and all those Corinthians mentioned 1 Cor. 6 11. And such were some of you But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Now look back into the 9. and 10. verses Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor efeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God And such were some of you Plainly implying that when ye lived in these sins uncalled unconverted impenitent and unbelievers then you were not washed nor sanctified nor justified but now since you were called and converted 't is otherwise with you than it was before But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Ye were not justified before but now ye are justified in the name of the Lord Jesus i. e. since ye believed on that name then ye were not washed nor sanctified while ye wallowed in the mire of these sins but now ye are washed ye are sanctified by the Spirit of our God Therefore they were not justified from the time of Christs death and resurrection but from the time of their calling to Faith â—n Christ who dyed and rose again long before And that this must be the true sense of the Apostle appeareth in that he tells them but ye are justified in the name of the Lord Jesus He thereby concludeth and that truly they were not justified before though the time of Christs Death and Resurrection was past before And thus have we finished also the tryal of this second Opinion or Doctrine of Justification from the time of Christs Death and Resurrection and find it not to be a true Doctrine a Doctrine not of God All therefore which now remaineth to be done is to shew and assign the true time and season of Gods Justifying his Elect and from whence the truly justified person may humbly date his own Justification according to the holy Scriptures and have the seal of God in the true witness of his holy Spirit in the word for the proof it Lastly therefore The due time and season of Gods justifying his Elect through Faith in his Son Jesus Christ according to the Scriptures is the time of their respective believing embracing receiving and entertaining Christ Christ in the promise or the promise in Christ for all the promises are yea and Amen in Christ 2 Cor. 1.20 Not a promise alone without Christ for that is to be suspected the promise when given by the Father and applyed by the Spirit is never alone or separate from Christ but always in Christ and together with him Even as Abraham is said to have received the promises when he offered up his only Son Heb. 11.17 But Abraham did not receive the promise or promises alone i. e. without Christ the substance of all the promises but he received the promise in Christ or Christ in and through the promises For as God made no promise of Eternal Life out of Christ but in Christ and through him so we can receive no promise or promises of Eternal Life and Salvation but in Christ and Christ in and together with the promise And therefore Abraham is said to have received the promise of God in Christ as God gave it to him so he received it in Christ as Gal. 3.16 17 18. He therefore that believeth with a justifying and saving Faith receiveth Christ in the promises and embraceth not the promises alone but Christ in the promise and therefore union with Christ and receiving Christ into the heart and promises and all things else together is the true Faith of Gods Elect and the Faith of the operation of God as 1 John 5.11 12. This is the reward that God hath given to us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son of God hath not Life and Joh. 1.11 12. He came to his own and his own received him not But to as many as received him to them gave he power to become the Sons of God even to them that believe on his name So that in short Faith is receiving Christ and without Christ be received there is no believing and where there is no believing there is no justification The true time therefore of God's justifying his Elect is the time of their believing i. e. of their receiving and embracing Christ then and not before and thence ever after God doth justifie his Elect And they may from thence date the time of their justification acccording to the Scriptures As it was with Abraham so it is with all the Children of Abraham as it is written again and again Abraham believed God and it was counted to him for Righteousness Rom. 4.3 Now from the time that Abraham believed God from that time was he justified and ever after even so it is with all the Children of Abraham as Rom 4.23 24 25. Now it was not written for Abrahams sake alone that it was imputed to him but for us also to whom it shall be imputed If we believe on him that raised up Jesus our Lord from the Dead who was delivered for our Offences and raised again for our Justification Now therefore Christian the time of Gods imputing Righteousness to thee and justifying thee in Christ is not the time of Christs dying and rising again but the time of thy beâ—ieving on him and embracing him by Faith in thy heart who was deliver'd for thy offences and raised again for thy justification And to produce this Faith in thee and this believing God as Abraham did these three things must necessarily concur all which did concur in the Faith of Abraham as namely 1. There must be hearing The word of God must be truly preached to thee and thou must hear it or there neither is nor can be thâ—s Faith that justifieth
as Rom 10.17 So then Faith cometh by hearing and hearing by the word of God and as v. 14 15. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach except they be sent i. e. seâ—t of God And thus God himself Preached the Gospel to Abraham Saying in thee and in thy seed shaâ—l the Families of the Earth or Nations be blessed as Gal. 3.8 compared with Gen. 12.3 and Gen. 2â— 18 So then Abrahams Faith came by â—â—aring Christ Preached 2. The Spirit of God muâ—t be given of God to thee and received of thee by hearing the Faith or Doctrine of Faith Preached as Gal. 4.2 Without which thou canst not receive the Spiritual things which the Gospel Preacheth but they will seem foolishness to thee because they are Spiritually descerned 1 Cor. 2.13 14. and 1 Cor. 1.21 22 23 24. Joh. 6.44 45. and again verse 60 66. The word preached I say will never be rightly understood till God by his Spirit openeth thy Heart to understand as Luk. 24.45 46. Acts 16.14 And thus God opened Abrahams Heart to understand the Gospel or the promise in Christ preached to him by the gift of his holy Spirit 3. This Faith must be wrought in thee by the same Spirit for this is the Faith of the operation of God as Col. 2.12 The gift of God as Eph. 2.8 Produced by the exceeding greatness of his power as when he raised Christ from the dead Eph. 1.17 18. Which was done by the power of the Holy Ghost Rom. 1.4 Rom. 8.15 And thus was Abrahams Faith wrought in him and it was given him to believe his Faith was not of himself but was the gift of God otherwise Abraham might have had whereof to boast but not before God as Rom. 4 2 3. And thus Abrahams believing God was as much of the Sovereign will of Gods grace and favour to him as his imputing Righteousness to him upon his believing And thus it is not of him that willeth nor of him that runneth but of God that sheweth mercy So it was with Abraham and so it is with all the Children of Abraham and the Lord grant it may be so with thee Abraham belived God and it was counted to him for Righteousness That was the time of Gods justifying him through Faith in Christ do thou believe God as Abraham did and it shall also be counted to thee for Righteousness and this shall be the time of Gods Justifying thee through Faith in his Son Jesus Christ Even then when all these things concur in thy Faith as they did in Abrahams 1. The hearing of Faith or the word of Faith preached to thee 2. Gods giving and thy receiving the Spirit through this hearing of the Faith Preached 3. Faith wrought in thee by the same Spirit to receive Jesus Christ This time I say again and no other is or can be assigned according to the holy Scriptures for thy Justification in Gods sight When this Faith cometh into thy Soul then cometh this Blessedness of thy Justification whether it be in Circumcision or in uncircumcision Rom. 4.8 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS ADVERTISEMENT BY the inadvertency of the Printer these few Errata's have happened in the first sheet of this Book In the rest more care has been taken so that there are no faults but what are unavoidable In Page 3. of the first Epistle Line 15. for did Read do in p. 4. l. 2. for works r. words l. 14. r. did then in p. 5. l. 17. for fiery r. feirce in p. 13. l. 29. r. the Kingdom in p. 4. of the 2d Epist. dele the 42. ver of Mar. 9. r. 41. in p. 6. l. 17. r. 2. v. of Rom. 6. in p. 7. l. 19. r. into the City A Catalogue of Books Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside History 1. 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