Rejoyce in Christ Jesus and have no confidence in the flesh these two must go together in the heart and walking of a Christian You cannot rejoyce in Christ Jesus if you have or put any confidence in the flesh and ye cannot have confidence in the flesh if ye do aright rejoyce in Christ Jesus To have confidence in the flesh is to have trust and confidence in the Law and in the Deeds and Works of the Law done by you either before or after your laying hold upon Christ as your Refuge the internal Deeds of the Law which are the qualifications virtues and graces of the mind and the external Deeds of the Law which are the external actions of thy Life and Conversation both with respect to God and Man done and wrought in conformity to the holy Law of God so far as thou art able to reach it The Duties of the first Table and of the second those which respect Religion towardâ— God and those which respect Righteousnesâ— towards Man as they are or can be performed by thee these all are comprehended in the word flesh as appeareth plainly by the Apostle Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that he hath whereof to trust in the flesh I more And then he addeth all his Legal qualifications priviledges and performances before his Conversion v. 5 6. Circumcised the eight day c. and then he adds all his own Righteousness of the Law in the internal and external Deeds of it after his Conversion and Faith in Christ v. 9. And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith So that all his own Righteousness both before and after Conversion he sets in opposition to the Righteousness of God by Faith in Christ and this all this that is a mans own Righteousness he calleth flesh and forbids and denies any confidence or trust to be put in it either by himself or by any other man so as that he or any other person should think or judge or reckon himself righteous and justified in Gods sight by his own Righteousness either of inherent qualifications or external obedience no no this is abominable this the Apostle abhors in himself and deters all others from But on the other hand to trust alone unto Christ and rely and depend upon the perfect Righteousness of Christ which is the Righteousness of God and is made ours by Faith and not by Works this is to rejoyce in Christ Jesus but to have confidence in our own Righteousness this is to have confidence in the flesh And there are two reasons why all a mans own Righteousness is called flesh 1. Because it is weak and unable to bear the weight of mans hope and confidence as touching his being righteous thereby or justified before God and thus the Horses of the Egyptians are said to be flesh not spirit because of their weakness and inability to answer the sinful trust and confidence which the Jews had in them Isa. 31. v. 3. And 2. Because it is polluted sinful and unclean by the infirmity and imperfection of grace in the best and by the mixtures of sin and corruption that attend us in our best Duties as Isa. 64.6 But we are all as an unclean thing and our Righteousnesses are as filthy Rags and therefore not to be trusted in and relied upon when we come before and have to do with God Now therefore ye that are in Christ and desire to rejoyce in Christ Jesus have see that ye have no confidence in the flesh covet earnestly the best gifts strive after the highest attainments of inherent grace and holiness but trust not to put no confidence in your own Works and Righteousness for by the Works of the Law there shall no flesh be justified in his sight 3. And last of all See that ye worship God in the Spirit Phil. 3.2 For we are the true Circumcision which worship God in the spirit rejoyce in Christ Jesus and have no confidence in the flesh So that to your rejoycing in Christ Jesus and having no confidence in the flesh you must add this also To worship God in the spirit Now to worship God in the spirit implieth these three things namely 1. To Worship God in the Spirit is to Worship God in Christ those of the Concision spoken of in the beginning of Phil. 3. Who trusted to Circumcision and the Works of the Law or their own Righteousness Worshipped God in the Deeds and Works of the Law which the Apostle here calls Flesh and so they Worshipped God not in the Spirit but in the Flesh They rested in their own Deeds and Works and looked not to Christ Jesus who was the End Perfection and Substance of the Ceremonial Law And so indeed their Worship terminated in their own Righteousness and they did not by Faith go out of themselves unto Christ and his Righteousness and so they did not Worship God in the Spirit i. e. Evangelically and by Faith in Christ but legally and presuming upon their own Merit and Worthiness without Christ and so all their Worshipping was Carnal and in the Flesh after the Old Covenant and Works but not Spiritual and Evangelical i. e. after the New Covenant and Grace To Worship God therefore in Christ and by Faith in him as your only Righteousness and always to come unto the Father by the Son this is indeed to Worship him in the Spirit relying upon his Mediation Merit Blood and Righteousness as the Mediator of the New Covenant and not upon the Old Covenant and Works 2. To Worship God in the Spirit is to Worship him sincerely and with a true heart and thus to Worship God in the Spirit is to Worship him in truth Joh. 4 23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth These Concisionisâ— did Worship God not in Truth but iâ— outward Shew and Hyporisie for they Worshiped him in the outward Circumcision oâ— the Flesh but the inward Circumcision of the Heart which is in the Spirit and Soul and Mind that was wanting that they looked not after Thus whilst they doted upon and boasted of the external Sign they lost they minded not the thing signified i. e. the internal Grace and Spirit and there was not that in the Heart and Spirit within that might accord and stand with and answer to Circumcision without i. e. the Answer of a good Conscience no the Conscience was neither sprinkled with the Blood of Christ nor sanctified by his Spirit and hence they did not they could not draw near to God with a true heart nor in that full assurance of Faith that God would either hear
or accept them in their Worshiping of him A guilty Conscience and an unsanctified Heart is always hypocritical and playeth false and loose in worshiping God hence Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water and the heart must first be sprinkled from an evil Conscience and body washed with pure water by the Blood and Spirit of Jesus Christ before any Man can worship God in Spirit and in Truth and I do and dare too affirm it from the Word of God that there is not a true and spiritual Worshipper of God in all the World but such as are so inwardly sprinkled and washed with the Blood and Spirit of Jesus Christ all others do worship God carnally and hypocritically not in Spirit and in Truth not sincerely and inwardly Oh therefore you that are in Christ see look to it that you worship God in the Spirit and in Truth for else there is none in all the World to do it 3. To worship God in the Spirit is to worship him in and according to his own holy Institutions Ordinances and Appointments and not according to Humane Inventions not according to Mens Traditions there is neither Spirit nor Truth in that Worship that hath not the stamp of Divine Authority upon it Voluntary Humility and Will-worship and all things of mans devising in the Worship of God and that hold not the Head Christ Jesus can minister no grace or spiritual nourishment to the Members and Joynts of the Body Eph. 4.16 compared with Col. 2.18 19 20 21 22 23. A little Leaven will leaven the whole lump and a little Superstition and Will-worship after thâ— Doctrines and Commandments of Men 〈◊〉 render the whole Worship vain and fruitleâ—â— to your selves as well as displeasing provokeâ—ing and unacceptable to God and so wheâ—â— all the ends of Worship are lost it becomâ— altogether vain as Mat. 15.9 But in vaâ—â— they do worship me teaching for Doctrine tâ—â— Commandments of men and who hath â—â—â—quired these things at your hands will 〈◊〉 day dash in pieces the confidence of all sucâ— Worshippers and evidence the vanity as weâ—â— as the impiety of all such Worship Humanâ— Traditions and Impositions of Men undeâ— what name or pretence soever whether of Eâ—â—clesiastical or of holy learned and judicioâ— persons or the Authority of the Civil Magistrate are not sufficient to warrant us iâ— our worshiping of God No no we muâ—â— to the Law and to the Testimony and iâ— they speak not according to this Word therâ— is no light or morning in them And wheâ—â— men have once rejected the Word of thâ— Lord what Wisdom is in them yea whaâ— Holiness is in them what Learning is in them yea professing themselves to be wise they are become fools and why then should you that are in Christ follow them or be led by them wherein they do not follow Christ or are led by his Word and Spirit 'T is time for us to leave them who have left the Head Jesus Christ and have gone a whoring from under their Gods What though all the World wander after and worship the Beast yet those whose names are written in the Lambs Book of Life must not comply with them Rev. 13.7 8. Ye that are in Christ are the Temple of the Living God for God hath said I will dwell in them and walk in them What agreement hath the Temple of God with Idols wherefore come out from amongst them and be ye separate saith the Lord and touch not the unclean thing 2 Cor. 6.16 17 18. And again Rev. 18 4. And having therefore dearly Beloved these promises viz. of God's receiving us and of being a Father to us and our being his Sons and his Daughters as before Let us cleanse our selvet from all filthiness of the flesh and of the spirit perfecting holiness in the fear of God 2 Cor. 7.1 And let it be considered by you that if you be rejected of the World for not worshiping with them after their Rudiments ye shall be received of God in Christ as the true Worshippers that worship him in spirit and truth i. e. that worship him in Christ sincerely and according to his own Institution and whether it is better to please God or Men to be rejected of Men and to be received of God or to be received of Men and rejected of God judge ye for to be jâ—stified by Works and our own Righteousness and to worship God by Humane Inventions are equally hateful and abominable with God tho' highly esteemed amongst Men Jer. 44.4 Oh do not this abominable thing that I hate And Luk. 16.15 Ye are they which justifie your selves before Men but God knoweth your hearts for that which is highly esteemed amongst Men is abomination in the sight of God And for us to think within our selves that we can be justified in the sight of God by our own Works or Righteousness or that we can worship God by Humane Inventions or Mens Traditions is to think that God is altogether such an one as our selves for which certainly he will reprove us Psal. 50.21 22. And there is a secret yet strong connexion betwixt these two grand Errours viz. to be justified by Works and to worship God by and after our own Inventions for they commonly go together and stand and fall together And those that are corrupt or loose in the Doctrine of Justification are accordingly as corrupt and loose in Worship And therefore when a Professing People grow loose in the Worship of God 't is an ill Omen and just ground of godly jealousie and fear that such are unsound and loose in the Point of Justification Hence Gal. 4.8 9 10 11. And that they are not fast knit by a sincere Faith unto Christ the Head Col. 2.19 20 21 22. Let us therefore as many as are perfect be thus minded to rejoyce in Christ Jesus have no confidence in the flesh and worship God in the Spirit then and not till then are we the tâ—ue Circumcision then and not till then do we walk after the spirit and not after the flesh As therefore ye have received Christ Jesus the Lord so walk ye in him And the God of Peace shalâ— be with you Amen The Second Part of the True Light Shining in Darkness To give to us the knowledge of Salvation to guide our feet into the way of Peace OR The Righteousness of God Manifested opened and declared as the True and only Matter of our Justification before GOD through Faith in Jesus Christ. Being one Sermon or Doctrine of five more remaining upon 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 Preached first in and about the City
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
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
5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new and as old things are passed away and all things are become new so particularly the old Covenant and old Righteousness by the Deeds and Works of the Law is passed away and a new Covenant and a new Righteousness brought in not of Works but of Grace not by the Deeds of the Law but by Faith in Jesus Christ and all things are of God as verse 18. i. e. all things of this new Creation and so this Righteousness which is by Faith of Jesus Christ is of God in a new and more peculiar and glorious way under a new head i. e. not Adam but Jesus Christ and by a new Covenant not of Works but of Grace and by a new Birth not after the Flesh but after the Spirit not of the Will of Man but of God Job 1.13 Jam. 1.18 Gal. 4.28 31. And so this Righteousness is called by a new Name The Righteousness of God as God is the Author of it and hath created it and brought it forth after a more peculiar manner and this will appear more plainly in the consideration of these three particulars namely 1 Particular First In that God of his infinitely free and soveraign Grace hath in and through his Son Jesus Christ designed and conferred this Righteousness upon us by Faith in his Son I say God of his free Grace hath conferred this Righteousness by Faith upon the Heirs of Salvation and that from all eternity the purpose and counsel of his Grace designed and conferred this Righteousness by his Son before the World was 2 Tim. 1.9 10. But according to his own purpose and grace which was given us in Christ before the World began But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought immortality and life to light through the Gospel What is that which is made manifest by the appearing of our Saviour Jesus Christ but this Righteousness of God as in the Text But now the Righteousness of God is manifested Now by this Righteousness of God is death abolished and immortality and life brought to light through the Gospel Now whence is this Righteousness of God and so immortality and life brought to light was it from or according to Works no but according to his own purpose and grace which was given us in Christ before the World began so that it was not our Works but God's free purpose and grace which designed and conferred this Righteousness and if you will know when this purpose and grace or this purpose of grace in God moved him hereunto it was from all eternity before the World began and this Righteousness of God is not a Righteousness of Work or by Works but a Righteousness of Grace given us in Christ not as a reward of Works and of Debt but as a gift of free and soveraign Grace and so it is called Rom. 5. v. 17. Much more they which receive abundance of Grace and of the Gift of Righteousness and all that are justified by this Righteousness which is by Faith in Christ are said to be justified freely Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ And it is very much to be considered that Mans Works are always excluded and the Grace of God and the Gift of Righteousness magnified and mentioned in the business of Justification Titus 3.5 6 7. And for as much as this purpose and grace or this gracious purpose of Righteousness by Faith was given us in Christ before the World began it is manifest that Man not having then a Being or having done good or evil not Mans Works or Worthiness but Gods own free Grace and Goodness moved him to confer and bestow this gift of Righteousness as the Apostle argueth concerning Esau and Jacob Rom. 9. v. 11. For the Children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of Works but of him that calleth So that this Righteousness which is by Faith of Jesus Christ is the Righteousness of God as his Grace his free and soveraign Grace in Christ hath created designed from all eternity and freely conferred the same on all them that believe And thus no other Righteousness but this of Christs only is or can be called the Righteousness of God because whatever other use there may be of other Righteousnessess either Original Legal or Moral amongst men in this World yet certain it is that this Righteousness only was designed and conferred as the Gift of God's free Grace in Christ as that wherein only Man can be be justified in his sight 2 Particular This is the Righteousness of God as his Infinite Wisdom alone hath contrived and found it out For considering the case of Man now faln under sin by the transgression of the first Covenant and the first Adam and every individual person of Mankind comprehended in him were now become sinners and had lost all hope and possibility of Righteousness by the Law it was above the reach and understanding of all created Wisdom and would have put to a non-plus all the Wisdom of Men and Angels to have found out a way how Man that had lost his own Righteousness and all hope of it by the Law could ever become righteous again and be justified in the sight of God and that God might be just in justifying Man that 〈◊〉 once a sinner and transgressor of his 〈◊〉 Law And had God put the question Adam who had as much natural Undâ—â—â—standing and Wisdom as any Man ever haâ— I say had God put the question to him 〈◊〉 me Adam now that sin and death have 〈◊〉 the dominion over thee and all thy Posterâ—â—â— by thy transgressing of my Law how sin 〈◊〉 death may be destroyed and Righteousnâ—â—â— and Life brought in my Law be fulfilleâ— my Justice satisfied and Glory preservâ—â— and thou saved his mouth had been stoppeâ— and his tongue silent without any answer could not have entred into the heart of Maâ— to conceive such a Mystery of Grace as thâ—â— is And as there was none amongst Men 〈◊〉 none amongst the Angels in Heaven thaâ— could have been his Counsellor in this matteâ— or have first given unto him as Rom. 11 34 35. Who hath been his Counsellor and whâ—â— hath first given unto him No no God hath been his own Counsellor in this matter his own Wisdom hath contrived this way of Righteousness by Faith in his Son Jesus Christ as Rom. 11.33 Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments and his Ways past finding out For I had not â—he Wisdom as well as the Grace of God â—revented Man with the revelation and maâ—ifestation of this Righteousness it had neâ—er entred into the understanding of Men or
another better foundation be laid For by the works of the Law there shall no flesh be justified in his sight As hath been shewed No no mans Righteousness will not no less than this Righteousness of God can be a sure foundation to build upon for Justification in his sight and for Eternal Life 2 Consid. The building must be uniform and answerable to the foundation in all parts of it and bear a true proportion to and agreement with the foundation to the very topstone that the beholders may cry Grace Grace to it and that with shoutings as Zech. 4 7. There is a blessed harmony in the Gospel and all Gods attributes do harmonize and shine forth in a joynt lustre and glory in Jesus Christ. So all mans duty is consistent with this principle of the Righteousness of God and doth sweetly flow from it Grace is manifested and yet the Law is established and not made void by it Gods Justice is fully satisfied his wrath is pacified the Gospel is glad tydings Peace on Earth and good will to men the Enmity is slain and the hand-writing of Ordidinances that was against us is nailed to the Cross and taken out of the way all good works are established upon better Principles and Man's duty encouraged and rewarded And if once you that are Ministers have obtained this Key of Knowledge the whole Mystery of God of the Father and of Christ will be opened unto you and your Preaching will be clear uniform and harmonious so that you will never contradict your selves in whatever Point you Preach upon and the Faith of them that hear you will be clear and sound but if you fail here and through ignorance of this Righteousness of God go about to establish your own or Man's Righteousness your Preaching will be confused and you will contradict your selves at one time in what you Preach or Print at another and your Hearers will be of doubtful minds and wavering betwixt Works and Grace betwixt the Law and Faith Thus you will build again at one time or other what you have sometimes destroyed and so make your selves transgressors as Gal. 2.17 18. And foâ— want of a clear light in the knowledge of this Righteâ—â— of God some though otherwise men of eminent Learning Zeal and personal Holiness have most shamefully contradicted themselves and exposed their labours to that just censure and scorn even of adversaries and the sorrow and shame of their friends Whilst their hearers and admirers are unstable and wavering and so in danger after some time to fall into error And how far the Church of God may be prejudiced thereby time will show For this one Article is Articulus Stantis cadentis Ecclesiae The Church of God Stands or Falls Lives or Dies as this one Article of Justification by Faith in Christ and this Righteousness of God standeth or falleth amongst men And Lastly That it is greatly the duty and interest of Ministers to Declare and Preach this Righteousness of God appeareth from this one consideration Namely That they cannot Preach savingly without it If they have all the Wisdom and Learning of this World and have Tongues of men and Angels and draw multitudes of Admirers and Followers after them Yet this I say from the word of God that whilst they do not know or knowing do not Preach this Righteousness of God their Ministry cannot be powerful to the saving of their own Souls or the Souls of those that hear them For the Apostle doth assure us Rom. 1.16 17. The Gospel of Christ is â—o nomine and upon that account The Power of God unto Salvation to the Jew first and also to the Greek as it doth Reveal and Declare this Righteousness of God For I am not ashamed c. For therein is the Righteousness of God revealed as it is written the just shall live by Faith i. e. Faith in this Righteousness of God And take away this Righteousness of God out of the Gospel it would be no Gospel nor could it be unto Salvation And take away this Righteousness of God out of your Ministry and it will be no Gospel Ministry nor can it be a Saving Ministry to your selves or them that hear you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A DISCOURSE Of or Concerning The Time and Season wherein God doth Justifie his Elect through Faith in his Son Jesus Christ according to the Scriptures WHEREIN I. The Doctrine of Justification from all Eternity II. The Doctrine of Justification from the time of Christs Death and Resurrection Are fairly and truly tried and confuted III. The true time searched out and stated according to Scripture By THO. TAYLOR Searching what and what manner of time the Spirit of Christ which was in them did signifie 1 Pet. 1.11 The Kingdom of Heaven is likened unto a man that sowed good seed in his Field But while men slept his Enemy came and sowed Tares and went his way Mat. 13.24 25. LONDON Printed for Nath. Crouch 1693. Rom. 8.30 And whom he called them he also justified HAving already opened and explained this Justification wherewith God doth justifie them whom he calleth in the nature of it we now proceed to speak of and open and explain the same as to the time of it because not only the things themselves but the time or times are to be searched into when and wherein the things are and are to be ministred unto us 1 Pet. 1.11 12. Searching what or what manner of times the Spirit of Christ which was in them did signifie And concerâ—ing this enquiry or search there are and have been of late two several Doctrines or Opinions greaâ—lâ— cried up and as confidently affirmed by some and violently imposed upon their unwaâ—y hearers and with the same Spirit of violence as furiously contended for by them who are so imposed upon As the Ephesian worshipers of Diana contended for her Goddess ship as the Image that fell down from Jupiter out of Heaven Acts 19.27 28 34 35. 1. The first Doctrine and Opinion so cried up and contended for is The Doctrine of Justification from Eternity Or that Gods Elect were justified from all Eternity 2. The second is like unto it Which at least must be admitted without the least scruple or question Justification from the time of Christ Death or Resurrection or that all Gods Elect were and are justified from the time of Christs Death or Resurrection because the price was then paid by Jesus Christ and he as Head of the Church discharged by his Resurrection according to the Interpretation they give of Rom. 4. ult Who was delivered for our offences and raised again for our Justification Which they suppose and take for granted must needs imply the time as well as the thing of Believers Justification We shall therefore fairly and truly try both these Doctrines by the Holy Scriptures according to what we are commanded 1 John 4.1 Beloved believe not every Spirit but try the Spirit whether they be of God
therein for the propitiation of their Sins as Rom. 3.25 whom God hath set forth to be a propitiation through Faith in his blood to declare his Righteousness for the Remission of Sins and v. 26. to declare I say at this time his righteousness that he might be just and the justifier of him which beâ—elieveth â—n Jesus Neg. But as concerning the Doctrine of Justification from the time of Christs Death and Resurrection more or rather than any other time or that the Church of Gods Elect are justified from the time of Christs Death or Resurrection we do utterly deny and reject and say the justification of his Body the Church doth no more commence from or depend upon the time of his Death and Resurrection than upon any other time before or after for 1 st If the justification of Gods Elect did commence from and depend upon the time of Christs Death and Resurrection so that they were not nor could be justified before that time then all those that were fallen asleep in Christ before the time of Christs Death and Resurrection are perished as 1 Cor 15.18 Then they also which are fallen asleep in Christ are perished The Consequence is plain and invincible for if they were not justified their Sins were imputed and not forgiven and if so then they died in their Sins and so are perished as John 8.12 If ye believe not that I am he ye shall die in your sins and this is eternal perdition or to perish for ever if they were not justified they were not righteous righteousness was not imputed to them and so they neither did not could inherit the Kingdom of God as 1 Cor. 6.9 Know ye not that the Unrighteous or Unjustified shall not inherit the Kingdom of God And so Abel Enoch Noah Abraham Isaac and Jacob Moses and Samuel and all the Prophets until John are perished and excluded out of the Kingdom of God yea John Baptist â—lso is perished and good old Simeon that took the Babe in his arms and blessed him and said Lord now lettest thou thy Servant depart in peace according so thy word for mine eyes have seen thy Salvation Luke 2.29 30 and Anna the Prophetess also v. 36. are perished For all these died before the time of Christs Death and Resurrection as is most plain and manifest But now these are not perished but were justified by Faith in their Life time and blessed in their death and live now unto God eternally in the Mansions of Heavenly Glory and for all this we have a sure word of Prophecy Abraham lived 430 years before the Law of Moses and above 2000 years before Christ came in the flesh and 30 years more before Christs Death and Resurrection and yet was as much justified by Faith in Christ as any man ever since or that will be to the end of the World and so were all the rest aforementioned and therefore justification is not reckoned from the time of Christs Death and Resurrection seeing all these were justified so long before that time 2. Then Christ himself is found a false Witness who came from the bosom of the Father and could declare and did declare the truth as John 1.18 I say then Christ himself is found a false Witness who testified of Abraham Isaac and Jacob and all the Prophets to be in the Kingdom of God Luke 13.28 There shall be weeping and gnashing of Teeth when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust oâ—â— Now who are these ye and your selves these are many such as lived in and after the time of Christs Death and Resurrection and great Professors too as appeareth v. 26. When they shall say we have eat and drank in thy presence and thou hast taught in our Streets and also in that parallel place Mat. 7.22 Have we not Prophesied in thy name and in thy name have cast out Devils and in thy name have done many wonderful works all which must be after the time of Christs Death and Resurrection for the Spirit was not given for these extraordinary works and miracles till Christ was glorified and yet saith Christ ye shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out so that those that lived before the time of my Death and Resurrection as Abraham Isaac and Jacob and all the Prophets ye shall see them hereafter when that day shall come which revealeth all things ye shall see them in the Kingdom of God and ye your selves who lived professed my name Prophesied and did miracles in my name after the time of my Death and Resurrection ye shall see your selves thrust out and though you cast out Devils in my name yet ye did not cast him out nor was he cast out of your own hearts But Christs Witness is most true and will be found so at the great day therefore let men take heed how they make him a Liar who is Truth it self for certainly Christ did not bear false witness when he testified to the Sick of the Palsie Mark 2.5 Son thy Sins be forgiven thee and when he testified in the House of Simon concerning the Woman that was and had been a great Sinner when she washed Christs feet with her tears and wiped them with the hairs of her head and brake so costly a Box of Ointment and poured it upon his head that all the room was filled with the odour thereof I say when he testified to Simon and all that were in the house concerning her Luc. 7.47 Wherefore I say unto thee her Sins which are many are forgiven for she loved much and when he testified to her v. 48. And he said unto her thy Sins are forgiven Forgiveness of Sins is justification and they had Faith in Christ wrought in them for Mark 2.5 when Jesus saw their Faith and Luke 7.50 And he said to the Woman thy Faith hath saved thee and yet the time of Christs Death and Resurrection was not yet come so that justification and Salvation through Faith in Christ was as sure and certain and as full and compleat to them that believed before the time of Christs Death and Resurrection as ever it was to any since or shall be to the end of the World therefore the justification of Gods Elect is no more dated or doth commence from the time of Christs death than from any time before or after 3. If the justification of Gods Elect should commence and bear date from the time of Christs Death and Resurrection then thousands of Gods Elect that were Born were Converted and called and have believed on Christ since the time of Christs Death and Resurrection in Ages and Generations until now were justified before they were Converted and Called before they receiv'd the Spirit by the hearing of Faith before they believed God or his word before they had any Faith wrought in them for they were