wrought by that Law The full sence of Justification is that it signifies to make just by the Law of Faith and then to judge to be just upon tryal So the sence is we are made just by the Ministry of the Law of Faith working Faith in us and not by the Ministry of the Law of Works And we are judged to be just upon tryal upon the exercise of Faith believing in God who raised Christ from the dead or believing in Christ who was delivered for our Sins and rose for our Justification or believing in the Death Resurrection and Intercession of Christ Rom. 8.33 and not by the Works of the Law according to the Law of Works Justification considers Faith in its relation to the Death Resurrection and Intercession of Christ and the Death Resurrection and Intercession of Christ in relation to Faith Touching Sanctification There is a Sanctification before Justification which signifies a Dedication to God to be made righteous by Christ in the Means of Grace 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified There is a Sanctification after Justification which signifies the Spirit of Adoption upon the compleating of the Work of Justification 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification Sometimes Sanctification comprehends the Work of Justification as often in the Epistle to the Hebrews cap. 10. ver 10. and there is a Sanctification included in Justification Rom. 4.25 Rom. 5.1 Touching Baptism All Infidel-Sinners of what Nations Sex Age Condition soever have right to come to Christ by Baptism for Salvation as they are of Mankind upon the account of the general Atonement in the Nature of Man All that are baptised have right to the Teachings and Government of Christ's Ministry upon the account of their Baptism that they may be made new Creatures All that walk orderly under the Means of Grace have right to have good Hope through Grace that is to have an assured perswasion of Remission of their Sins and Adoption to Eternal Life from the Testimony of their Consciences enlightned by the Spirit of God according to the revealed Word That they love the Lord Jesus in sincerity Ephes 6.24 for our blessed Saviour saith He that keeps my Commandments is he that loves me and he that loves me shall be loved of my Father and I will love him and manifest my self unto him John 14.21 Touching Preaching the Gospel They that preach to Infidel-Sinners must exhort them to come to Christ in the Baptismal Engagement from the consideration of the National Atonement that he hath made and his great love to Mankind They that preach to baptised Professors must exhort them to look on themselves not as Infidel-Sinners but as dead to Sin and alive to God by Profession and Engagement They that preach to baptised Prodigals must exhort them to return to God from the consideration of the danger of Apostacy They that preach to baptised persons walking orderly in the Faith ought to exhort them to walk comfortably rejoycing in the Lord under the assurance of Forgiveness of Sins and hope of Eternal Life Touching the Lord's Supper The Lord's Supper is a Festival-remembrance of Christ's Sufferings and entring into Glory When our blessed Saviour said Do this in remembrance of me it was a word of institution and the word This related to the taking Bread and a Cup of Wine blessing distributing eating and drinking And when he said This is my Body which is broken for you it was a word of explication of the signification of Bread and the word This referred or pointed unto his Body then present as it did in these words Destroy this Temple and upon this Rock and there is an emphasis in the Article joyn'd to the word Body which signifies This is that Body of mine and so relates to the Body the Father gave him to suffer in Heb. 10.5 and the Body which he promised to give for the Life of the World and to be the Bread of Life John 6.51 And when our blessed Saviour said of the Cup This is the New Testament in my Blood which is shed for the remission of Sins He doth sufficiently clear his Sufferings from a reputation of making satisfaction as a guilty Sinner for Adam's breach of the Old Covenant Touching the explication of some Texts of Scripture according to Paul's Rule of interpretation viz. Comparing spiritual things with spiritual 1 Cor. 2.13 I. Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death The word Thou in this place comprehends both Sexes and the Posterity of both Sexes in case of punishment which the Apostle affirms in Rom. 5.12 but to conceive that it comprehends a Surety to pay Adam's Debt if he sinned seems not agreeable to the Scripture which saith The Soul that sins shall dye For as Man cannot sin by a Deputy so it seems he cannot be punished by a Deputy Our blessed Saviour is called a Surety Heb. 7.22 but it is of the better Covenant for confirmation of it being of free and absolute Grace II. Rom. 3.25 That he might be just That these words are not meant of the Vindictive Justice of God in punishing Christ as a guilty Sinner in our stead but of the Justice of his Promise of Forgiveness in the New Covenant appears by the scope of ver 24 25 26. being to set forth the absolute freedom of the Grace of God and comparing them with 1 John 1.9 God is just in forgiving Sin to those that confess Sin III. Isa 53.6 And the Lord hath laid upon him the Iniquities of us all That these words do not signifie the Wrath or Vindictive Justice of God translating the Guilt of all men or any man on Christ to suffer as a guilty Sinner in their stead but sets forth the Wisdom of God in ordering Christ to conflict with the injurious dealings of all sorts of men and the admirable Faith and Patience of Christ in conquering without any guilt of Sin seems manifest from the precedent and consequent expressions comparing them with the History of Christ's Sufferings and our Saviour's own explication in the History Now is your hour and the power of darkness IV. Psal 22.1 My God my God why hast thou forsaken me That these words do not declare the Wrath of God against Christ as a guilty Sinner in our stead but are a Prayer of Faith of a righteous man conflicting with a natural fear in a sense of great tryal appears in that 1. These words are the words of David who used so to expostulate with God and with his frail Nature in the power of Faith in the time of his Tryals Psal 13. 42. 2. The rest of the 22d Psalm is an Exposition of the first Verse and describes the long and fierce Conflicts and glorious Conquests and that was not a conquering of God but of the Devil and his Instruments 3. God promises not to forsake Isa 42.6 I the Lord have called thee in righteousness
and will hold thine hand and I will keep thee And our Saviour believed this Promise John 8.29 He that sent me is with me the Father hath not left me alone And 4. Our Saviour himself expounds these words when he saith The Spirit is ready but the Flesh is weak and the Apostle when he saith That Christ in the days of his flesh made strong Cries unto God and was heard in that he feared Heb. 5.7 V. Gal. 3.13 2 Cor. 5.21 He redeemed us from the Curse of the Law being made a Curse for us that the Blessing of Abraham might come upon the Gentiles that we might receive the promise of the Spirit through Faith He was made Sin for us who knew no Sin that we might be made the Righteousness of God in or by him These two places are of parallel signification and are frequently misinterpreted and misapplied being taken to signifie the Justice of God in his Proceedings towards Christ as a guilty Sinner in our stead and subject to the Curse of the Moral Law which Curse is mentioned Gal. 3.10 when the scope of both places is apparently to set forth the Wisdom and Grace of God in ordering and over-ruling the unjust Sentence of Men according to the Judicial Law in making Christ a notorious cursed Sinner to the manifesting of his Grace and Wisdom in bringing the Blessing of the Spirit of Regeneration upon us Gentiles for Christ in our Nature avoided the moral Curse in fulfilling the Law and God the Father did not agree with the Rulers of the Jews to judge Christ a Blasphemer a False Prophet and an Enemy to Caesar they judged him a Sinner God judged him his beloved Son and his righteous Servant they made him a Curse but God made him a Blessing VI. 1 Cor. 5.21 That we might be made the Righteousness of God in or by him That these words are a description of the Work of Regeneration and the Work of Faith in us by Christ the very repeating of the words do sufficiently shew but it 's evident by these circumstances the New Creature v. 17. and to be reconciled to God v. 20. and to be made the Righteousness of God by Christ in this Verse are parallel Phrases God and Christ in this sentence are two distinct notions God signifies the Father and Him signifies the Mediator and so the Righteousness of God cannot signifie the Righteousness of Christ And that the word made signifies created and not imputed and the word in him signifies by Christ appears by Paul's positive Expressions Ephes 2.10 We are his workmanship created by Christ And that the word Righteousness of God signifies the Righteousness whereof God is the Author in opposition to our own Righteousness whereof we are the Authors appears by the aforesaid place Eph. 2.10 We are his workmanship and 2 Cor. 5.18 And all things are of God And here in this 21. Verse are no comparative terms by as and so but positive 1. The End that we might be made the Righteousness of God 2. The Means by Christ or his Ministry 3. The Motive to be perswaded by Christ from the consideration of his honourable Sufferings VII Levit. 16. The Law of the scape-goat This is usually alledged for God's laying our Sin upon Christ as a guilty Sinner how fitly will appear by what follows The High-Priest presents two Goats at the Door of the Tabernacle before the Lord then he casts Lots on them and one is the Lord's Lot and the other is the Peoples the Lord's Lot is slain and the Blood sprinkled before the Mercy-seat the Peoples Lot is presented alive before the Lord and the Priest in the name of the People lays both his Hands on the Head of the alive Goat confessing their Sins and then sends away the alive Goat who bears or carries away their Sins into a Land of Forgetfulness This is a most lively and full representation of Christ's Redemption both in the meritorious and ministerial work and of the transactings of Christ with the Father on one hand and with us on the other and of the reconciliation of our Nature and the reconciliation of our Persons And this is plainly interpreted by St. Paul who saith We must believe in him who raised Christ from the dead and then our Faith will be accounted to us for Righteousness because Christ was delivered for our Sins the Lord's Lot and being declared to be the Son of God by his Resurrection and being presented alive before the Lord he rose again for our Justification or to make us righteous by believing in him Hence we may observe The order of Divine Grace The description of Divine Grace 1. The Order and first the reconciliation of our Nature as the Lord's Lot then the reconciliation of our Persons as our Lot 2. The Description of Faith and Justification 1. Of Faith Faith is the laying both Hands on the Head of Christ as risen from the dead with Confession of Sin Rom. 10.10 the Hands of Belief of the Heart and Confession of the Mouth 2. Of Justification of our Persons It 's a sending our Sin into a Land of Forgetfulness and receiving of us among the number of the Righteous when we lay both Hands on the Head of Christ risen from the dead confessing our Sins and embrace him as our Head VIII Rom 4.5 To him that worketh not but believeth on him that justifieth the ungodly his faith is imputed to him for righteousness This place is abused 1. by applying the word worketh not to the Work of Faith as well as to a legal Work which is not a Work of Grace 2. By taking the word justifieth for justifying in Judgment 3. By making those words God justifieth the Vngodly a single sentence not joyning what is before and what is after to it The true sence is gather'd by comparing this Verse with the four precedent Verses and the 23 24 25. following and then it will appear that this Verse belongs to the explication of Abraham's Faith and the Apostle applies it to us in v. 23 24 25. so that to believe on him that justifieth the Ungodly is to us the same thing as to believe in God who raised Christ from the dead who rose again for our justification i. e. to make us righteous as it 's phrased Rom. 5.19 which is the same thing as of ungodly to be made godly IX James 2.24 A man is justified by works and not by faith only This place receives much light by comparing it with Paul's Pattern of sound words in 2 Thess 1.11 We pray that our God would fulfill all the good pleasure of his goodness and the work of faith with power Hence are these remarkable Observations as 1. That Faith is a Work wrought in us according to the good pleasure of his Goodness by the ministry of the Gospel 2. That Faith is a gradual Work begun and fulfilled begun in form fulfilled in power begun in the baptismal work fulfilled in the sealing work
state equal with the Jews The general notion of Redemption is also set forth by these general Expressions viz. Christ dy'd for us all he was deliver'd for our Sins he suffer'd for Sin where the word us all signifies us Men of all Nations and the word Sin or Sins signifies the natural Apostacy and frequent Actings of it That us all is meant of Men of all Nations appears in 1 Tim. 2. where all in v. 6. refers to Men. In v. 1 4. it signifies Men of all Nations It 's also observable in reference to the general notion That the Work of Redemption and Reconciliation refers to certain Times and Seasons Rom. 5.6 Christ according to the Season dy'd for the Ungodly Christ was sent in the fulness of Times Gal. 4.4 He gave himself a Ransome witnessed in the proper seasons 1 Tim. 2.6 In the dispensation of the fulness of Times God gathers or reconciles all things to himself by Christ Eph. 1.10 Here Things signifies Persons as the Substantive is often put for the Adjective the Abstract for the Concrete More Hebraico This seems to be the true Universal Redemption which the Apostle seems to comprehend in one sentence with admiration of the Wisdom and unsearchable Ways of God the sentence is this viz. God hath set up all Nations in Unbelief that he might have mercy upon all Nations in their times and turns Rom. 11.31 32. Now concerning the Personal Reconciliation and Redemption which amounts to a Personal Election As the Reconciliation of our Nature in the Person of Christ is expressed by the Blood and Death of Christ for us so our Personal Reconciliation is expressed by the Righteousness of God manifested in all and upon all that believe Rom. 3.21 22. By the Righteousness of God is meant the Faithfulness of God in performing his merciful Promises especially touching his sending Christ and the Spirit to the Gentiles The Apostle saith This is witnessed as a distinct thing in the Law and the Prophets from the Law of Works For instance in the Law this Faithfulness of God is called the Name of God Exod. 34.6 In the Psalms it 's called the Mercy and Truth of God Psal 100. 117. and the Righteousness of God Psal 71.2 15 16. Psal 103.17 and Mercy and Truth and Righteousness of God are put together Psal 98.2 3. Salvation and Mercy and Truth Righteousness and Reconciliation are join'd together Psal 85.10 11. In the Prophecy of the Prophet Isaiah this Faithfulness of God in his merciful Promises in sending Christ and his Spirit which is the ground of the New Covenant is called the Righteousness of God and his Salvation Isa 56.1 In Jeremiah it is called the New Covenant Jer. 31.31 This Righteousness of God the Apostle saith is now manifested by the Faith of Christ This Expression of the Faith of Christ is often used to signifie the preaching the Doctrine of Faith in Christ whereof Christ is the Author by his Spirit which is also called the Law of Faith Ministry of the Spirit and Ministry of Reconciliation or of reconciling our Persons to God that we may partake of the Benefit of God's being reconciled to us by the Death of Christ This manifestation of the Righteousness of God by the Faith of Christ is in us and upon us that believe It is in us This in one word is the Work of Faith in two words it 's the Similitude of the Life and Death of Christ imprinted in our Hearts in three words it's Faith Hope and Love And this Righteousness is by the Ministry of Reconciliation upon us and apply'd unto us by forgiveness of Personal Sins with inward Peace and Joy and Adoption to Eternal Life This notion of reconciling the Nature and Persons of Men runs in the Veins of the Apostle's Discourse of Justification in Rom. 3.24 he saith We are justified freely by Grace This Grace is the Law of Grace and that Law he saith is the Redemption that is by Christ This is the general notion of Christ's taking our Nature And then he adds the notion of Personal Redemption when he saith that God hath set him forth ministerially to be a Mercy-seat through Faith in his Blood for the remission of our Personal Sins Rom. 4.25 He dyed for our Sins here is the Reconciliation of our Nature and he arose for our Justification there is the Reconciliation of our Persons And in Rom. 5. from v. 6 to 10. There is an Atonement made by Christ's Death when we were Enemies in the highest degree of Apostacy ripe for Destruction this is the Atonement in our Nature And then he mentions the Atonement received which is our Personal Reconciliation That Pattern of wholsome words in Tit. 3.3 4 5 6 7 8. is very remarkable for the method of Divine Wisdom in the Na tional and Personal Reconciliation put together as it is in 2 Cor. 5. from v. 16. to the end which place gives light to this in Titus and this to that being thus paraphrased We all were sometimes foolish disobedient c. but after the Kindness and Love of God our Saviour to Mankind appeared in sending his Son in the nature of Man by him to reconcile the World to himself in doing his Will in all his Commands against all Temptations to the contrary he was pleased to save our Persons not by Works of Righteousness which we had done or Surety for us or as imputed to us in a legal way but of his meer and absolute Free Mercy making us new Creatures which he did in this method He first brought us into a state of Regeneration and then perfected the Work of Regeneration by the Ministry of his own Spirit which he poured on us the Apostles by the Intercession of Jesus Christ ascended into Heaven to the end that we being by the operation of his Grace made righteous in the Gift of a new Heart and perfect Remission of Sin as by the Spirit and Blood of Christ we might by the Spirit of Adoption be made Heirs of Eternal Life whereof we hope according to his Promise John 3.16 God so loved the World that he gave his only begotten Son that whosoever believes in him shall not perish but have everlasting Life In this Pattern of wholsome words our Apostle answers a Case of Conscience which every Soul is concerned in viz. How a Person that hath some time been foolish disobedient serving divers Lusts and Pleasures c. may have hope of Eternal Life He answers in effect thus much That there are three things done by Christ and three things to be done by the Sinner 1. Christ hath made an Atonement for Mankind that any that hath the Nature of Man may come to God in the way of his Mercy and in the day of Mercy 2. Christ hath provided Means of Grace to make them new Creatures which are Baptism and a Spiritual Ministry 3. When the Work of Renovation is truly wrought so as the Love of God is poured into
Heaven as well as on Earth for the compleating our Redemption His work on Earth was compleat as to the meritorious work of Teaching and Suffering But for the effectual Application of it the Will of the Father was to be done in Heaven his Will on Earth was done as it were in an hour but his Will in Heaven is a work of Ages so long as the Church is in Gathering so long is the Church in Redeeming until all be compleat in the Resurrection of the Body and therefore our Saviour enters upon this part of Redemption at his Resurrection and ascends to the right hand of the Father to receive the promised Ministerial Spirit to give forth for the proclaiming this glad Tidings and perswading Men to receive it and then to be a Priest for ever at the Fathers right Hand after the order of Melchisadech whose Throne is Justice and Judgment and Mercy and Truth go before his Face He is made a Throne of Grace a Mercy-seat for sinners to address unto to obtain Remission of Sin by and through Faith in his Blood and all good things promised And he is entred into Glory not only to Judge his people in perfecting the Work of their Redemption according to the Law of his Grace but also to succour them in all Dangers and Temptations for which end he is beyond the reach of all his Adversaries and made the Monarch of the World tho not a worldly Monarch the King of Kings and Lord of Lords The Fourth Enquiry For what great Ends or Effects it was necessary that Christ should suffer these things and enter into Glory This is an unsearchable depth it is safe for us to keep to what is revealed and to bring our notions to the Text and not the Text to our conceptions There are Four Principal Ends or Effects mentioned in the Scriptures As 1. To Manifest the Grace of God in its Freedom Riches and Extent 2. To Manifest the Marvellous and Manifold Wisdom of God 3. To Manifest and Vindicate the Severity of God's Judgments against the Neglectors and Contemners of his Mercy 4. To Manifest the sympathetical Power of Christ in succouring his Church in her Suffering for his Name sake Of the First End And First Of the Freedom of the Grace of God This Freedom of the Grace of God in the work of Man's Redemption seems to exclude any Consideration of a penal satisfaction to the wrath and vindictive Justice of God by the Mediatour as Antecedent to the Remission of Adams Sin but implys that God was pleased to remit Adams Sin upon the Account of the Mediators obedience to the Justice of his free promise without a penal Satisfaction so that the face of Man's Redemption from the beginning was Mercy and Truth and not vindictive Justice This doth abundantly appear in Holy Scripture As First In the Old Testament in Exod. 34. when God proclaims His Name it is Mercy in the first place forgiving Iniquity Transgression and Sin and Judgment in the Second place In the description of the Throne of God The Prophet David describes God sitting on his Throne to have Mercy and Truth go before his Face Ps 89.14 And David describes his own Throne as King of Israel who was to be like unto God in his Government in this manner Ps 101.1 I will sing of Mercy and Judgment unto thee O Lord will I sing And the Evangelical Prophet Isa 55.8 after he had promised abundance of Pardon without any penal satisfaction he Answers the Objections which unbelieving Men are ready to make against this Free Mercy of God as if it were against his just proceedings he Answers all Mens thoughts about it with this saying from the Lord My ways are not as your ways nor my thoughts as your thoughts In the New Testament our blessed Saviour Himself declares this glorious Truth in a Parable Matth. 18.23 c. he saith the Kingdom of Heaven which is the Kingdom of Grace is not like the Man that took him that owed him 500 Pence by the Throat and said pay me that thou owest me before he would shew him any kindness But the Kingdom of Heaven is like to a King that took Account of his Servant who owed him a Thousand Talents and when he had nothing to pay upon his Intreaty forgave him all And our Apostle the Teacher of the Gentiles declares the Doctrine of Christs Redemption in this manner Rom. 3.24 25. he saith the Redemption that is by Jesus Christ is freely by Grace and this freedom he explains by two remarkable Expressions in the Context the first expression is that he saith the Redemption of Christ declares the Righteousness of God for the Remission of Sins which Righteousness of God cannot be understood of his vindictive Justice but of his Mercy and Truth in Performance of the Grace of the New Covenant according to St. John's Expression if we confess our sin God is righteous and just to forgive sin 1 John 1.9 The Second Expression is in vers 28. where he saith we are justified by Faith without the law of Works Where without the Law of Works must necessarily exclude all Penal Satisfaction for breaking the Law The Notion of Christs being Adams surety for debt as bound in the same Bond with him is Defective for these Reasons As 1. It supposeth Christs satisfaction to penal vindictive Justice to be the first Act of Christs Mediation which is against the absolute freedom of the Law of Grace 2. It supposeth Christ to be guilty of Adams Sin which is against the Reward of the Law of Grace 3. It infers that Christ should restore Adam to the state wherein he was before he sinned which is against the Nature of the Law of Grace Secondly Christ suffering these things and entring into Glory doth also manifest the Riches and full measure of Grace not only for the pardon of transgressors against the Law of Works but also for obtaining a new Heart and Adoption to Eternal Life And Thirdly The Extent also of Divine Grace is hereby manifested because Christ did not only suffer and enter into Glory as the Son of David of the seed of Abraham but also as the Son of Adam in the common nature of Mankind Luk. 3. Of the Second End viz. Christ suffered these things and entred into Glory to manifest the manifold Wisdom of God in the Work of Man's Redemption Ephes 3.10 The Wisdom of God in this Glorious Work is neither comprehensible nor expressible by us it may suffice to observe what the Scripture saith touching the marvellous Constitution of the Person of the Redeemer and the Order of the Work in us and upon us The Person of Christ is sometimes set forth by a description of the Divine Nature as he is called the Son of God sometimes by a description of the Human Nature as he is called the Son of Man sometimes by Expressions that signifie the admirable Union of both Expressions referring to the Divine Nature are
such as these John 1.1 2 3 4. Col. 1.15 16. Heb. 1.2 3. the Word the Light the Image of the invisible God the brightness of his Glory and the engraven Form of his Person for whom are all things and by whom are all things Expressions referring to his Human Nature are such as these The Son of Man conceived by the Holy Ghost made of a Woman born of a Virgin he grew in Wisdom and Stature and favour with GOD and Men he received the Spirit without measure was subject to his Parents was made under a Law not only under the Moral and Ceremonial but also the Judicial as exercised by the Jews and not only the Judicials of the Jews but also the Judicials of the Romans who then ruled over the Jews he submitted himself to their Judgment though false and injurious and executed by wicked Hands by whom he suffered many grievous things bearing their Injuries victoriously in the power of Faith and Patience so that by the wise and holy Providence of the Father being made perfect and consecrate by Sufferings he became a Surety of the Promises of Remission and Adoption to Eternal Life making them his Testament or Last Will which he confirmed by his Death and Bloodshedding And having done the Will of the Father upon Earth and being perfected by his Sufferings he became the First-begotten of the Dead the First-fruits of them that sleep and is made an eternal Priest at the Right Hand of the Father after the Order of Melchisedeck King of Righteousness and King of Peace whose Throne is a Throne of Grace for poor Sinners to seek for the Mercy of the Father by him and so is made the Head of all things to the Church the Saviour of his Body the Heir of all things Thus Christ was another Adam a suffering and a conquering Man and a glorified Man which the first Adam was not Expressions signifying the Union of both Natures in Christ's Person are such as these The Only-begotten of the Father the Word made Flesh God manifest in the Flesh justified in the Spirit seen of Angels preached in the World received up to Glory in whom the Fulness of the Godhead dwells bodily or in whose Body or Human Nature the Fulness of the Godhead dwells as in his Temple Emanuel God with us and God with him The manifold Wisdom of God appears not only in the Constitution of the Person of a Mediator for us but also in his Work in us and upon us We speak saith the Apostle the wisdom of God meaning his operation in us in a mystery Some of which Work may appear in this Observation The Apostle declares the Work of Redemption by one word of Reconciliation or Atonement which he sets forth in reference to a general notion common to all Mankind and a particular notion referring to the Persons of Men. The general notion of Reconciliation or Redemption is God's reconciling the World of Mankind consisting of Jew and Gentile to himself into one state of Churchhood by Jesus Christ doing the Will of the Father in our common Nature which Reconciliation or Redemption appears in three things 1. The taking away the Partition-wall which consisted in dividing Ordinances 2. The not imputing their Sins to them when they both were ripe for Destruction and giving them a farther day of his Patience 3. The sending forth a Ministry of Reconciliation both to Jew and Gentile This is asserted in 2 Cor. 5.18 19. which may be thus paraphrased All things in the Church state are new and are of a reconciled God who hath in the first place accepted an Atonement for the Jews by Jesus Christ and hath given us the Apostles of Christ Authority to minister this Reconciliation not only to the Jews but to tell all the World That God hath put both Jews and Gentiles into one state of Churchhood in relation to himself by the Atonement which Christ hath made and is pleased for his sake to give them a farther day of his Patience and a Word of Command to us the Apostles to settle and exercise one reconciling Ministry without difference of Nations in all the World The Personal Notion of Reconciliation is the reconciling our Souls and Spirits to God from our natural Enmity to a supernatural Love in yielding our selves to be perswaded to be the Righteousness or Workmanship of God by the power of Christ's Ministerial Spirit given forth since his Resurrection and to be perswaded hereunto from the consideration of the great Love of Christ in suffering of himself to be made in reputation of a Sinner by wicked Sinners that he might as a perfectly-tryed righteous man obtain the Spirit of Regeneration Gal. 3.12 13. to be given to us Gentiles to make us really and acceptably righteous and not only so but also considering that he hath procured a Day of Grace wherein our accepting of Christ's perswasive Operations will be accepted of the Father and also considering that the present time is that our Day This concerning our Personal Reconciliation is asserted also in 2 Cor. 5.20 21. Cap. 6.1 2. The general notion of Reconciliation and Redemption is asserted in John 1.29 Christ is the Lamb of God which takes away the sin of the world Here the World is the World of the Gentiles as well as of the Jews the Sin of the World is the Judgment which lay upon the Nations for their Apostacy at the Tower of Babel from the Faith of Noah which Judgment was by Confusion of Tongues to separate them from the House of Sem who kept the Faith and so they were without God without Christ dead in Sins under the Government of the Prince of Darkness This Sin was taken away by Christ and a Reconciliation made by his Sacrifice in Man's Nature whereby he merited a Ministry of Reconciliation with the Gifts of Tongues to bring them again to God Reconciliation implys a preceding Judgment a Judgment supposes a Sin of Apostacy Apostacy supposes a precedent good Condition Adam was in a good Condition then followed his Apostacy then a Judgment then a Reconciliation out of meer Mercy by a Promise of a Redeemer Gen. 3.15 which put Man into a good condition again to come to God by an atoning Sacrifice Then came an Apostacy from the right way of sacrificing in Cain and his Posterity If thou doest well saith the Lord to him that is in sacrificing aright shalt thou not be accepted This Apostacy of the Cainites spread over the face of the whole World then came the Judgment of the Flood then followed a Reconciliation Gen. 8.21 it 's said That God smelt a savour of Rest in Noah's Sacrifice and Mankind was put into a good condition again then came the Apostacy at the Tower of Babel for which the Judgment of Dischurching came upon them till the Lamb of God offered himself in the common Nature of Man and made Peace for them by the Blood of his Cross and brought them into a salvable
Eph. 1.13 3. That a Christian doth not walk worthy of his baptismal calling unless he endeavour after the Power which is Faith working by love to GOD and to Man in Deed and in Truth 4. That the Power is attainable by constant Prayer to our God Now it 's beyond all dispute that St. James agrees with St. Paul in the Faith as the Apostle of Christ and therefore when he says Not by Faith only he means not by the form only or the notion and profession of Faith only and when he saith by Works he doth not mean Works of the Law which Paul excludes but Works of the Power of Faith as the Instances in Abraham and Rahab shew which Works Paul includes And when he says a Man is justified by Works he means as Paul doth a Man is not only made just by Faith by the Ministry of Faith but he is also accounted a just man in the sight of God on tryal of his Faith when the power of it appears in the truth of the Work Touching the distinction of the Righteousness of our Persons into inherent and imputed This distinction seems not according to Scripture for that which was imputed to Abraham for acceptable Righteousness in the sight of God was inherent in him and it 's said Faith was imputed unto Abraham for Righteousness and not Righteousness imputed to Abraham's Faith This distinction may seem to be rectified thus Inherent Righteousness is spoken of in Scripture in reference to GOD and to Man 1. In reference to God his Righteousness is his Mercy and his Truth his Mercy in making Promises his Truth in performing Promises which is his rewarding Justice and inflicting Punishment for contempt of Mercy which is his revenging Justice Psal 98.2 3. Psal 103.17 2. In reference to Man inherent Righteousness is imputed or not imputed 1. Inherent Righteousness imputed or accounted by God for acceptable Righteousness is the Righteousness of Faith Rom. 4.11 13. 2. Inherent Righteousness not imputed of God for acceptable Righteousness in his sight 1. Is Pharasaical Righteousness Mat. 5.20 Or 2. Philosophical Righteousness Galat. 5.6 Tit. 3.5 Ephes 2.8 9. Which is also called our Righteousness Isa 64.6 our own Righteousness of the Law Phil. 3.9 the birth of the will of man John 1.13 the Flesh Rom. 4.1 And the Righteousness of Faith is also called the Righteousness of God by Faith Phil. 3.9 the Righteousness of God by Christ ministerially 2 Cor. 5.21 and Righteousness regnant Rom. 5.21 and the New Creature Gal. 6.15 which consists in a new Heart with Forgiveness Jer. 31.31 Touching the measure of Knowledge in a weak Christian If a Christian sincerely believes that God forgives his Sins for Christ's sake he humbly seeking for Mercy and do also believe the love of Christ in giving himself a Sacrifice and Offering of sweet-smelling savour unto God and be willing to follow God and Christ as a Child according to the measure of Light he hath received or may receive he may walk comfortably and joyfully in the assured hope of Eternal Life although he know very little of the method of Divine Grace or it may be misunderstand much This is gathered from the compendious expressions in Eph. 4.32 and Eph. 5.1 2. Be ye courteous and tender hearted forgiving one another as God for Christ's sake forgave you Be ye followers of God as dear Children and walk in love as Christ hath loved us and given himself for us an offering and sacrifice of a sweet-smelling savour unto God And we know but in part and prophecy but in part Touching the Righteousness of Christ The Righteousness of Christ the Mediator is an incomprehensible Mystery but according to our manner of conceiving the Righteousness of Christ may be said to be inherent imputed and communicated or imparted or applyed 1. Inherent is the same with the Father in Mercy and Truth I and the Father are one 2. Imputed is the Righteousness of Christ's Person imputed to the Nature of Man in his Person making his Sufferings meritorious 1 Cor. 11.24 This is my body which is broken for you Here the Son of God owns the Body or Human Nature and the Sufferings in Man's Nature to be his Acts 20.28 John 16.14 Gal. 2.20 3. Communicated Isa 45.24 They shall say in the Lord have I righteousness and strength Isa 54.17 Their Righteousness is of me saith the Lord. Jer. 23.6 They shall call him the Lord our Righteousness Psal 96.12 In righteousness shall he judge the world and his people in truth Touching admitting to the Lord's Supper The requiring admittance to the Lord's Supper upon declaring Experiences is dangerous and unknown to the first Churches The safe way of admittance is upon owning the Baptismal Faith and Engagement not denying it by Works Acts 2.41 42. Touching Election There is in Scripture a threefold Election or three degrees of it 1. Election in the Divine Purpose Eph. 1.11 2. Election in the Baptismal Calling 2 Pet. 1.10 Col. 3.12 as there was Election in the Circumcision Calling Deut. 7.7 This is called the Spiritual Beginning Gal. 3.3 the Beginning of the Good Work Phil. 1.6 and the Doctrine of the Beginnings of Christ Heb. 6.1 3. Election made sure confirmed sealed witnessed earnested by the peculiar Spirit of Adoption 2 Pet. 1.10 11. Mat. 22.14 1 Pet. 5.10 Revel 2.17 THE CONCLUSION TO THE READER THIS kind of Writing may be excused from the Words of our Apostle in Phil. 1.10 That you may discern things that differ and in 2 Tim. 2.16 Studying to divide aright the word of truth For the Church is much dis-edified by false and impertinent Distinctions And it is excusable upon this Subject from what Dr. Owen says in his Book entituled The Doctrine of Justification by Faith through the imputed Righteousness of Christ In Page 38. of that Book he saith This is the substance of what is pleaded for That Men should renounce all Confidence in themselves and every thing that may give countenance thereto betaking themselves to the Grace of God by Christ alone for Righteousness and Salvation There is nothing said here contrary to this Saying of his and what is said different to his Sentiments is excused by what he says in the last words of his Preface to the Reader his words are these Whereas saith he the principal design of this Discourse is to state the Doctrine of Justification from the Scripture and to confirm it by Testimonies thereof I shall not esteem it spoken against unless our Exposition of Scripture Testimonies and the application of them to the present Argument be disproved by Just Rules of Interpretation and another sence of them be evinced Thus he Nothing is supposed to be said here that will be offensive to any that are not too much addicted to a Party which Humour is under a severe Reprimand by our Apostle 1 Cor. 4.8 Now ye are full now ye are rich ye have reigned as Kings without us and I would to God ye did reign that we might reign with you FINIS