of the law no flesh should be justified in his sight that so no flesh might glory in his sight no not one amongst the many Sons which are and shall be brought unto glory that as Abraham the father of the faithful so none of the children of Abraham might have whereof to glory before God God is very jealous of his glory and will not have any creature in Heaven or Earth to come in as a sharer with him in that glory whcih is his own peculiar and appertaineth unto himself alone And therefore hath so wisely disposed things in the aeconomy of Salvation that Man being raised from the lowest degree and Abyss of Sin and misery to the highest pitch and height of Grace and glory should have nothing to boast of nothing to glory in before him but to cry Grace Grace unto this spiritual Workmanship and building of God by Jesus Christ even from the first foundation stone to the topstone thereof as Zech. 4.7 So that now boasting is here for ever excluded and glorying cut off from all flesh as Rom. 3.27 Where is boasting then It is excluded by what law of works Nay but by the law of Faith The law of works had it carried the glory of giving life and righteousness to Man could not have excluded boasting but had admitted boasting even amongst the Sons of glory every person amongst them would have had something of his own to boast of his own free will against Gods free Grace his own works and righteousness against Gods free promise and Grace in Christ Jesus But now by the law of Faith boasting is utterly and for ever excluded And that this was Gods design is plain from 1 Cor. 1.29 30 31. Eph. 2.9 And thus as Gods own glory is his highest end as in all his other works so also in this great work of justification by Faith and not by the works of the law so his own most Holy and Sovereign will is the most perfect Rule in order to that end as Eph. 1.11 12. Who worketh all things after the counsel of his will That we should be to the praise of his Glory There is nothing more hateful to God than Pride The Angels for Pride were cast down to Hell God resisteth the proud but giveth Grace to the humble a proud professor is most hateful to God for a professor to make himself his end in his Religious works and duties as Zech. 7.5 6. and to make his own will his rule as 2 Pet. 2.10 is to make himself a God to himself And is the highest contradiction to the Divine will which is the most perfect rule of his obedience and to the Divine glory which is his highest end now therefore God hath so provided that amongst all those that are justified not by the works of the law or their own righteousness but by Faith in Jesus Christ no flesh should glory in his sight either by ascribing to his own free will in opposition to Gods free Grace or in his own works and righteousness in opposition to the free promise and the righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that believe 5. It hath seemed good to the most wise and holy God by the interposition of sin in the transgression of the first Covenant and the frustration thereof as to any possibility of giving Righteousness and Life to any man under the Heavens under which all are concluded and shut up to order things unto this issue that so occasion might be given to glorifie his justice in the punishing of sin and to Reveal his wrath from Heaven against all ungodliness and unrighteousness of Men as Rom. 1.18 Had there been no sin there had been no wrath and so no manifestation of Gods righteous judgment no revelation of his wrath from Heaven against all unrighteousness of men upon this Earth Now it was absolutely nâ—â—â—ssary with respect to Gods greater glory that as his mercy grace and Love should be manifested towards some as hath been already shewed so his just wrath and the power of it should also be made manifest against others who upon that occount are called Vessels of wrath and fitted to destruction as others are called Vessels of mercy and aforehand prepared unto glory as Rom. 9.22 23 v. What if God willing to shew his wrath and to make his power known endured with much long suffering the Vessels of wrath fitted to destruction· There are amongst men in this World Vessels of Wrath as well as Vessels of Mercy As amongst men Vessels have their denomination from that which they contain and are filled up with So Vessels of Oyl Vessels of Wine Vessels of Water c. So here some are called Vessels of Mercy because they are filled with Mercy Grace and Love from God in and through his Son Jesus Christ and by this mercy grace and love of God in Christ to them they are afore-hand prepared unto glory So on the other hand others are called Vessels of wrath because they are the objects of Gods wrath and by the fulness of Sin when it is finished and grown ripe in them they are fitted to destruction and shall be filled with the infinite wrath of God and that for ever For their worm dyeth not and their fire is not quenched as Mark 9.44 Now such was the will the sovereign will of God that this warth of his and the Power of this wrath should be manifested and shewed forth in the glory of it towards these Vessels of warth what if God willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as determining resolving in â—he Council of his will For here the word willing doth not signifie barely a consent of the will that such a thing shall be done but a fixed purpose and Counsel of the Divine will determining and decreeing To shew his wrath and to make his power known on the Vessels of wrath fitted to destruction Now there had been no occasion for the revelation of this part oâ— the Divine will and the shewing forth his wrath and the making of his power know towards these Vessels of wrath if sin had not once entered and the Law by transgression been disabled as to the giving Man Life and Righteousness by the works of it yea if there had been no sin there had been no Vessels of wrath nor any fitting of them to destruction And thus the wise and holy God hath over-ruled Sin and the Transgression of his holy Law to his own glory in the manifestation of these Vessels of wrath amongst Men in this World and in the fitting of them to destruction and in taking occasion thereby to shew his wrath and to make his Power known partly in this World and more abundantly in that which is to come So that all the patience and long-suffering of God towards these Vessels of Wrath hath no other issue than by their continuance in Sin and filling up the measure of their Iniquity to ripen and
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
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
1 Argument It is most plain from the contexâ— v. 19. That it is the same law by whicâ— every mouth is stopped and all the World iâ— become guilty before God Now the Gentileâ— could not have their mouth stopped and beâ—come guilty before God by the Ceremoniaâ— law For the Gentiles had no knowledg oâ— the Ceremonial law neither could they there being nothing in the light or law of nature directing them to any such law nor were the Gentiles under any Obligation unto that law otherwise than as any of them were proseylites to the Jewish Church neither could their Consciences either accuse or excuse them in observing or not observing the Ceremonial law they could have no Conscience of Sin in that respect for where no law is there is no Transgression But the Moral law they having the work of it written in their Hearts as Rom. 2.14 15. did bind the Consciences of the very Gentiles and did leave them without excuse before God as hath been already proved Rom. 1.19 20 21. to the end of the Chap. So that it is the Moral law only by which every mouth is stopped and all the World i. e. both Jew and Gentile are become guilty before God And therefore it is not the Ceremonial law only but the Moral law principally of which the Apostle speaks when he saith as in the Text by the works of the law there shall no flesh be justified in his sight 2 Argu. It is also as plain from the latter part of this Text that it is the same law by which is the knowledg of Sin For so the Apostle brings it in immediately and in one and the same breath For by the law is the knowledg of Sin therefore whilst the Aposte saith by the deeds of the law shall no flesh be justified in his sight and then addeth that by the law is the knowledg of Sin it is plain what law he meaneth Namely the same law by which is the knowledg of Sin Now the knowledg of Sin is not by the Ceremonial law for though in the Ceremonial law there is an acknowledgment of Sin in that all the sacrifices washings and typical services did take it for granted and every Man attending the services of that law did ipso facto acknowledg himself a Sinner or else to what end was his Sacrifice if he had no Sin to be purged Yet the Ceremonial law neither did nor could convince the Conscience and show a Man wherein he had Sinned for this is the peculiar work of the moral law and the light thereof shining in the Conscience and so the Apostle Rom. 7.7 Nay I had not known sin but by the law For I had not known lust except the law had said thou shalt not Covet Now the law which saith thou shalt not covet is not the Ceremonial law but the moral law as Exod 20.17 And therefore the Text must be interpreted and understood not of the Ceremonial law only but also and more especially of the moral law for as much as by this law is the knowledg of Sin and by this law every mouth is stopped and all the World become guilty before God So that Justification in the sight of God is denied to Man not only by the deeds of the Ceremonial law but also by the deeds of the moral law And a Man can no more be justified now by good works either Internal or External or both done in obedience and conformity to the moral law than the Jews then were by their observances of the Ceremonial And as it became Sin in the Jews to seek justification and righteousness by the works of the Ceremonial law and moral law both and the stumbling stone to their perdition and damnation as Rom. 9.31 32. So it doth as much now become Sin to any Man under Heaven to seek righteousness and justification by the works of the Moral law as they are or can be performed by him and if persisted in will prove the stumbling stone to his perdition Gala. 5.2 3 4 5. Having thus done with the opening of the Doctrine we proceed to the reasons of it namely to shew why by the deeds of the law no flesh can be justified in God's sight and they are these two First Reason Because by the law is the the knowledg of Sin and this is one reason subjoyned in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by the law is the knowledg of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is rendered knowledg is a thorough and convincing knowledg which leaves a Man under such a conviction as he must needs acknowledg himself a Sinner and to have Transgressed the law of God For Sin is the transgression of the law and the knowledg of Sin is the knowledg in the Conscience of a Man that he hath transgressed the law and no Man can have this conviction and knowledg but by the law And the Conscience of Sin is nothing else but his knowing by the light of Gods holy law that he hath transgressed and that he is a transgressor of the law as Rom. 7.7 I had not known Sin but by the law and again Rom. 7.8 9. For without the law sin was dead that is it stirred not it troubled not my Conscience But when the commandment came Siâ— revived and I died i. e. I was in a whole and safe condition once without the law and nothing troubled my Conscience but all was quiet and secure as if I had no Sin and waâ— in no danger But when the Commandmenâ— came i. e. God brought the law home to my Conscience so that I saw the convincing light and felt the terrifying Power of the holy law of God in my Conscience then Sin revived i. e. lift up it self and made me find and feel my guilt and the condemning power and strength that Sin had over me by the law For the strength of Sin is the law 1 Cor. 15.56 And I died i. e. As to all my hopes and confidence of being justified by the law and the works thereof so that I became as a dead Man without any life or hope of being justified by it And the Argument lieth plain that law by which every Man is convinced that he is a Sinner and condemned as a guilty Person before God by that law and the deeds of it can no Man be justified in the sight of God for condemnation and justification are as directly contrary and inconsistent each with other as life and death are therefore by the deeds of the law can no flesh be justified because by the law all flesh is Condemned and found guilty before God upon this account the Ministration of the law is called the Ministration of death and of Condemnation 2 Cor. 3.7 and 9. v. And therefore cannot be the Ministration of life and justification Now if there were any Man found since the fall of Adam that were not a Sinner and guilty by the law and unto whom by the law there could be no
knowledg or conviction of Sin then such a Man might be justified by the deeds of the law but forasmuch as there is no such Man in the World since the fall of Adam there can no Man be justified by the deeds of the law in Gods sight Second Reason Because by the deeds or works of the law there is no Man righteous in Gods sight it hath already bin shewed that it cannot consist with the perfect justice and veracity of God to justifie any Man without righteousness and without a perfect righteousness commensurate to the Perfection Purity and Holiness of his law but no Man under Heaven since the fall of Adam ever had or can have such a righteousness by the deeds of the law as they are or can be done and performed by Man therefore by the deeds of the law can no Flesh be justified in his sight as Gala. 3.21 Is the law therefore against the promises of God God forbid for if there had bin a law given which could have given life verily righteousness should have bin by the law The Argument is plain namely that the law is not against the promises of God i. e. the free promise of Justification by Grace through Faith in Jesus Christ therefore the law cannot justifie because if it could justifie any Man it would be against i. e. frustrate and make void the free promise of justification by Faith for if a Man could be justified by the works of the law there could be no need of the free promise of righteousness and justification by Faith so that the promise is made void if righteousness be or could be by the law And then it is added If there had been a law given that could have given life verily righteousness should have been by the law if the law could have given life i. e. Justification verily righteousness should have been by the law supposing and taking it for granted that if there had been a law that could have given Life and Justification the same law should have given righteousness also for without righteousness there can be no Justification and Life to any Man in Gods sight But there is no Man righteous or can be righteous in Gods sight by the deeds of the law therefore no Man can be justified or have life thereby Now that there is no Man righteous or can be by the works of the law is plain from the context Rom. 3.10 19. Where the words of the Prophet David and Isaias are quoted out of the Old Testament that there is none Righteous no not one there is none that doeth good no not one Now as at the 19. v. Whatsoever the law saith it saith to them that are under the law i. e. to the Jews as well as to the Gentiles that there is not in the whole World both Jews and Gentiles one righteous Man by the deeds of the law no not one no not one that doth good no not one i. e. according to that which the law doth require And this will more clearly appear by a just consideration of the obedience which the law doth require in these Four particulars 1. The law doth require personal Obedience to the Holy and just commands thereof And every Man is under Obligation to fulfil the law in his own Person and therefore it is said Rom. 10.5 The Man which doth them shall live by them and here is one essential difference betwixt the law of Faith and the Law of works that the law of Faith accepteth the Obedience of another but the law of works requireth thee to obey and fulfil in thine own Person and if thou failest of Personal performing and fulfilling the law doth curse thee Personally as it is written Gal. 3.10 Cursed is every one that continueth not c. 2ly The Law doth require perfect Obedience in all things So that if a Man keep the whole law and fail but in one point he is guilty of all as James 2.10 and the least Sinful thought or idle word cuts off and forfeits all a Mans hope of righteousness by the Law Now forasmuch as there is no Man that ever did or since the fall of Adam ever can come up unto perfect Obedience in all things which the Law doth require so as not to fail in any one point For if such a Man were found there should be found a just Man upon Earth that doth good and sinneth not Yea there would a Man be found that might say I have not Sinned which would be to make God a liar as 1 Kings 8.46 Eccles. 7.20 1 John 1. v. 10. It is plain that there is none righteous by the works of the law no not one there is none that doth good no not one i. e. as the Law doth require 3ly The Law doth require perpetual Obedience i. e. the Perseverance Persisting and Continuance in all things that are written in the law as Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the law to do them So that if a Man could perfectly keep and fulfil the whole law so as not to fail in one point to his very dying Day and yet at last though in the Moment of Death should commit one Sin or once fail in his Obedience he hath lost all his righteousness and is become a Sinner and Transgressor of the law in Gods sight 4ly The law doth require a Sinless Person the law doth suppose and require every Man to be such as Adam was in the estate of Innocency to have the same rectitude and perfect integrity of Nature that Adam had which we call Original Righteousness and is directly contrary to Original Sin And the want of Original Righteousness as well as least the tincture of Original Sin is a Sinful defect of conformity to the law and renders a Man uncapable of fulfilling the righteousness which the law doth require so that by the law it is impossible for him that is once a Sinner ever to become righteous by all that he can do or suffer afterward Now that the want of Original righteousness as well as Original Sin is a Sinful defect of conformity to the law is plain Rom. 8. To be carnally minded is Death and the reason is added v. 7. For the Carnal Mind is enmity against God and is not subject to the law of God neither indeed can be That which we render the Carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh i. e. of Mans Nature now corrupted by sin and destitute of Original righteousness this mind of the flesh is enmity egainst God and is not subject to the law of God neither indeed can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is impossible to a man in the carnal mind or mind of the flesh to be Obedient or subject to the law sincerely and much more impossible to fulfil or keep the law perfectly And thence it is further inferred v. 9. so then they that are in
the flesh cannot please God The person being Sinful all his deeds and works are Sinful also and neither his person nor his deeds or works can be pleasing or acceptable unto God by the law and therefore it is written also Heb. 11.6 But without Faith it is impossible to please God which it would not be if a Man could be righteous by the works of the law and without Faith i. e. Faith in Christ he might then please God by the works of the law and and without Faith Now let all these particular Considerations be brought together into one namely that the law requireth personal perfect and perpetual obedience continually and that in all points and doth also require a sinless Person and it will easily appear that it is become absolutely impossible to every Man since Adam as it was also to Adam himself after the fall ever to become righteous by the works or deeds of the law And therefore as impossible for any Man to be justified in the sight of God by the works of the law seeing he cannot by the works of the law be righteous for this were to suppose that a Man might be justified without righteousness which to suppose is a contradiction and absurdity And thus having done with the Reasons of the Doctrine namely that by the deeds of the law no Flesh shall be justified in Gods sight We proceed next and further to enquire Q. Why the infinitely wise and holy God who created Man such an excellent and glorious creature after his own Image and put him under such an excellent law so holy just and good should suffer this excellent creature and this excellent law of his by the interposition of Sin to be so frustrate and disappointed that it is now become impossible for Man to be justified by the law and the deeds of it Answ. This must be resolved ultimately into the Sovereign will and pleasure of God as our Lord Christ upon another occasion Father I thank thee Lord of Heaven and Earth that thou hast hid these things from the wise and from the prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight Mat. 11.25 A stupendious Mystery it was And can be resolved ultimately into nothing less than the Sovereign will of the blessed God and Creatour who may do what he pleases his own will being the most perfect Rule and his own glory the highest and ultimate end of all his works Certain it is that the holy God could easily have prevented Sin and have preserved his Creature Man under the Conduct of the pure and holy Law of his unto Eternal Life and Glory but it seemed not good in his sight so to do Knowing how to over-rule so great an evil as Sin and the Transgression of his holy Law to the further manifestation of his own greater glory and the greater good of his own Elect And therefore we further find by inquiry into this matter by the Light of the Holy Scriptures That this so stupendious and mysterious a work of his Providence with respect to man was necessary in order to the manifestation of his own greater glory and mans greater good in five or six things 1. Namely first That thereby he might take occasion through Sin and the Transgression of his Law to bring to light and give forth the manifestation of his Eternal Election of Grace both amongst Angels and Men before the World was which was a Mystery hid in God till the discovery and manifestation thereof now began to apppear 1. Amongst the Angels of Heaven amongst whom Sin entred and so great a number of them leaving their first habitation and were cast down to Hell for their transgression whilst a remnant of them were preserved and were confirmed of God in Christ as Ephes. 1.10 Gods Election of Grace toward some became manifest and apparent and his severity towards the rest that Sinned whom he spared not but cast them down to Hell and 2 Pet. 2.4 So that here is a difference and a discrimination made betwixt Angels and Angels some cast down to Hell others preserved and confirmed in Heaven And that which made the difference was not any natural goodness and excellency of Endowments in the one more than the other but the free Grace and Election of God in Christ preseverd and confirmed some that they did not that they should not Sin whilst the rest sinned and were cast down to Hell Hence the elect Angels on the one part 1 Tim. 4.21 and the Angels that Sinned on the other divide the whole World of Angels And as vast a difference and distance is put betwixt the one and the other as betwixt Heaven and Hell as betwixt Light and Darkness Hence of the same lump of the Angelical Nature are made Angels of Light as 2 Cor. 11.14 and Angels of Darkness 2 Pet. 2.10 Angels of Heaven as Mat. 24.36 and Angels of Hell as Mat. 25.41 the Holy Angels as Mat. 25.31 And the wicked or Apostate Angels as Jud. 6. 2ly Amongst Men in this World God took occasion by Sin and the trangression of his Holy law to manifest his Election of Grace even amongst Men on Earth as he had already amongst Angels in Heaven And now a difference is put betwixt the seed of the Woman namely Christ as the head of this Election and all the Elect amongst Men whom the Father had chosen in Christ before the foundation of the World Ephes. 1.4.2 Tim. 1.9 and whom the Father had given to Christ out of the Wold John 17.9 These all are one in Christ by virtue of this Election and are to be brought unto actual conformity to him in Grace here and Glory hereafter Christ the first Born and they all brethren to him and one to another in him as Rom. 8.29 And the seed of the Serpent on the one hand that is all the Children of the Devil or wicked One who are now distinguished and made manifest by the admission and entrance of Sin as 1 John 3.9 10. And as Sin took occasion by the law for if there had been no law there had been no Sin or transgression so the Grace of God took occasion by Sin and by the transgression of the law to manifest it self both amongst Angels and Men to Gods greater Glory and the greater good and glorious advantage of his Elect. Oh the depth both of the Wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out How hath the Election of Grace taken occasion by the Sin and misery of Mankind to shew and manifest it self in glorious triumph over all Mans sinfulness and unworthiness as well as over all Mans works and righteousness by the law in over ruling the one and excluding of the other that the purpose of God according to Election might stand not of works but of him that calleth as Rom. 9.11 and again Rom. 11.7 The Election hath obtained it and the rest
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
of London and now more lately in the Town of Cambridge By Thomas Taylor London Printed for Nath. Crouch 1693. The True Light shining in Darkness Rom. 3.21 22 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that Believe for there is no difference IN the foregoing Verse and the Discourse thereupon you have heard that there is no Righteousness of man whereby he can be Justified or Stand before God Now lest you should Object and say If the case be thus with Man with all Men since the fall of Adam that there is an utter failing of a mans own Righteousness so that it is now become impossible for him to be Righteous and to be Justified in the sight of God by the Deeds of the Law Then is the case desperate with him and there is no hope I say to obviate such an Objection as this and to open a door of hope oâ— a better hope to man thus desperate in himself the Apostle presently adds But now the Righteousness of God c. As if he had said Oh! ye lost and unâ—one Children of Adam cheer up your Spirits and let not your Hearts sink for tho' there is no hope for you by the Law and the works of it yet there is hope for you in Christ And though there is no Righteousness of man that can be the matter of your hope for Justification before him with whom ye have to do yet there is a better Righteousness which you may attain unto by Faith i. e. the Righteousness of God But now the Righteousness of God c. In the Text you have this Righteousness described and set out unto you by six Characters each one of which will afford a distinct point of Doctrine and deserve a particular Consideration Namely 1. It is the Righteousness of God 2. It is without the Law 3. It is manifested being witnessed by the Law and the Prophets 4. It is obtained by Faith of Jesus Christ. 5. It is by way of imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all and upon all that Believe i. e. by way of imputation 6. It is extended equally and alike unto all them that Believe for there is no difference i. e. betwixt one Believer and another in respect of Justification and this Righteousness of Faith The points of Doctrine accordingly are or may be these six Namely Doct. I. That the Righteousness which 〈◊〉 by Faith of Christ to all them that Believe iâ— the Righteousness of God Doct. II. That the Righteousness of God which is by Faith of Christ to them that Believe is without the Law Doct. III. That the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Doct. IV. That the Righteousness of God without the Law is dispensed and brought down to us and can be obtained by us only by Faith Doct. V. That the Righteousness of God which is by Faith of Jesus Christ is an imputed Righteousness Doct. VI. That the Righteousness of God which is by Faith of Jesus Christ is extended equally and alike to all them that Believe so that there is no difference We shall begin with the first of these Namely Doct. I. That the Righteousness which is by Faith of Jesus Christ unto all them that believe is the Righteousness of God for so the Apostle calls it in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteousness of God And again v. 22. Even the Righteousness of God and it is not in vain and without special reason that this Character is repeated and inculcated again and again in the Text as also in other places for herein lieth one Essential difference and characteristical distinction betwixt all other Righteousnesses that can be pretended to amongst Men and this Righteousness which is by Faith namely that this Righteousness only and above all others by way of eminency is the Righteousness of God And this will appear and be made plain in these four general Heads 1. In that God alone is the Author of this Righteousness and as he is the Father of Lights from whom every good gift and every perfect gift comes and in whom is no variableness nor shadow of turning Jam. 1.17 So this good gift this perfect gift of Righteousness by Faith in his Son Jesus Christ cometh down from above from him who is the Father of Lights And God is the Author of this Righteousness in a special and peculiar way Indeed as all things of the first Creation are of God Rom. 12. ult so all Righteousness amongst Angels and amongst Men is of God and he is the Author and given thereof The Righteousness that is found in the Elect Angels who obey his Word and do his Will whatever it is is of God and he is the Author thereof for he planted that rectitude and integrity at first in the Angelical Nature and he hath preserved the same in the Elect Angels that sinned not and them in it of his own Will And if there be any Righteousness to be found amongst Men it is still of God and he is the Author of it The Original Righteousness that was found in the first Adam before the Fall was of God as the Author of it for God made him after his own Image and planted that Original Righteousness Rectitude and Integrity in the Humane Nature conformable to that holy and righteous Law under which God put him And if there be found in Faln Man any thing that may be called Righteousness amongst Men as namely that which Men call Moral Righteousness it is certainly of God and God is the Author of it as it sheweth forth the work of his Law written at first in their hearts though now to be found only in the broken remains of it So that all Righteousness Angelical and Moral that is found amongst Angels or Men is of God and God is the Author of it as it is a part of his first Creation for he made all things very good Gen. 1.31 and Man expresly after his own Image verse 26 27. But this Righteousness which is by Faith of Jesus Christ unto all and upon all them that believe is of God after another manner and God is the Author of it in a more especial and peculiar way and by way of eminency above all that is called Righteousness amongst Angels or Men besides this for this Righteousness is of God and he is the Author of it as it is indeed the foundation of his new Creation and the whole Fabrick and Building of the new Creation is founded upon it and look as God's new Creation of Grace in and by his Son Jesus Christ is a more excellent Workmanship than that of his old Creation and God is the Author of the new Creature in a more especial manner so also is God the Author of this Righteousness 2 Cor.
own Body on the Tree John 1.29 The Lamb of God which taketh away or beareth the sin of the World For he did take away sin by his bearing of it i. e. both the guilt of it and the punishment due to it for thus was the Iniquity and Sin of all God's Elect laid upon him Isa. 53.6 And Jehovah hath laid upon him the Iniquity of us all Now therefore the Sin of the World being laid upon him to bear what an infinite burden and weight was it and how impossible for created strength whether Angelical or Humane to bear as hath been shewed And yet that this one man this second Adam should bear such an infinite weight as Sin and the Wrath of God due to sin is what a wonder of Divine Power was manifested therein The strength of Angels could not the strength of Man could not bear such a Burthen and Weight as ye have heard yet they had but their own sin charged upon them but here is a Man the Son of Man the Man Christ Jesus the Lamb of God that beareth and taketh away by bearing the Sin of the World oh admirable and wonderful Power of the God-head by which this man was inabled to bear such an infinite and eternal weight as Sin and the Wrath of God due to Sin is And therefore 't is said of him that by the eternal Spirit he offered himself to God for us Heb. 9.14 for nothing less than the Power of the Godhead it self could have enabled the humane nature to bear such an infinite Weight and Burthen as Sin is even the Sin of the whole World and the whole and compleat Wrath of God due unto it The Flesh or Humane Nature was but a Vail to his Godhead as Heb. 10.20 but the Eternal Power and Godhead within this Vail was that which enabled this second Adam this man to bear the Sin of many oh therefore behold with wonder and admiration the working of Divine Power in bringing forth such a Man into the World and also in strengthening this Flesh and Humane Nature to bear that which no Creature in Heaven or Earth could neither Angels nor Men. 3. Inst. But then again thirdly Consider the Infinite Power of God and the Energy or working of it in the Resurrection of Christ from the Dead And this also was necessary in order to and for the manifestation and declaring this Righteousness of God for our Justification which Righteousness though it was wrought by what this Man thâ—â— Jesus Christ had done and suffered in his Life and Death in obedience to the Law under which he was made yet this compleat perfect and everlasting Righteousness of his as our Head and Surety did not fully appear nor was manifested until his Resurrection from the Dead when he was visibly discharg'd out of the Prison of the Grave and could no longer be holden of Death having satisfied Divine Justice to the utmost demand upon him for our sins and having paid the full Price of our Redemption and therefore now by his Resurrection from the Dead he is declared to be the Son of God with power according to the Spirit of Holiness or by the power of the Holy Spirit which raised him from the Dead as Rom. 1.4 and Rom. 8. v. 11. By this Resurrection of his from the Dead he was justified as our Head 1 Tim. 3. v. 16. justified in the Spirit i. e. in or by the power of the Spirit or Godhead dwelling in the Humane Nature and by his Resurrection from the Dead we i. e. all that believe and are in him by Faith were vertually justified in him and together with him as our spiritual Head so that all Gods Elect were vertually justified by his Resurrection and therefore Rom. 4 ult he is said to be delivered i. e. by Death for our Offences and to be raised again for our Justification Now consider what a manifestation there was of the mighty Power of God in the raising of this Man from the Dead unto which he was delivered for our Offences See how the Apostle doth set it out Ephes. 1.19 20. According to the working of his mighty power which he wrought iâ— Christ when he raised him from the dead Here is Power his Power his mighty Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the energy or working of this his mighty Power so that the mighty Power of God did work and shew it self at a wonderful rate when he raised him i. e. Christ from the Dead And indeed the Power of God was more seen in the raising of Christ from the Dead than in raising all the Men in the World besides for no Man ever had the sin of the World in the guilt and punishment of it laid upon him but this Man Christ Jesus And by vertue of this Resurrection of his all the Elect the general Assembly and Church of the first-born shall also be raised unto the Resurrection of Life at the great day as 1 Cor. 15.22 23. Therefore the Power of God and the energy or working of it is greater and more glorious in Christs Resurrection than in raising all the Men in the World besides 4 Inst. But then 4thly What a working of the mighty Power of God was manifested in Christs Exaltation and the setting of this second Adam this Man down at the right hand of God in the heavenly places And this also was necessary as a Reward of hiâ— Death and Sufferings of that Obediencâ— which he performed to the Law for us and that Righteousness which he brought in to us as Phil. 2.9 having before spoken of his Humiliation and Obedience v. 6 7 8. Who being in the form of God c. Addeth v. 9. Wherefore God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth things under the Earth and that every tongue should confess that Jesus is the Lord to the glory of God the Father Now this Exaltation of Christ was the Reward of his Righteousness even his with which the Father was so well pleased as Isa. 42.21 And thereby is this Righteousness visibly declared and manifested in the sight of Angels and Men being crowned and in the most solemn manner declared at his inauguration or being received up into glory which was the ultimate and finishing Testimony and Witness from the Father that he is righteous and as such and upon that account he sits in Heaven as 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous and Joh. 16.10 Of Righteousness because I go to my Father and ye see me no more So that Christs going to the Father and sitting down in the heavenly places so as to abide there in a perpetual Advocateship and as Intercessor for us with the Father is the highest evidence and demonstration of this Righteousness beyond all contradiction and therefore upon this Argument 't is said the Holy Ghost
shall reprove or convince the World of Righteousness i. e. this Righteousness of Christ because saith he I go to my Father for he went as a publick person and second Adam the Head of the Church and there is set down in our Nature and in our stead as he that hath wrought out for us and brought in to us perfect and everlasting Righteousness in whom as such all the Seed of Gods Israel shall be justified and glory Isa. 45.25 Now that this Exaltation of Christ and the setting of him down at the right hand of God in the heavenly places is a wonderful and glorious work of Divine Power see Eph. 1.19 20 21. According to the working of his mighty Power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Now consider this work of Divine Power and it will appear admirable for God to take this Creature Man made by Nature lower than the Angels a Creature of the Earth earthy as Psal. 8.5 For thou hast made him a little lower than the Angels and 1 Cor. 15.47 The first man is of the earth earthy Now I say to take this Nature and to advance it to Heaven and to set it above Angels both in its Union with the Godhead in the Person of the Son and in its Superiority Authority and Power over all the Angels in Heaven and over all things in Heaven and in Earth and under the Earth as Phil. 2.10 11. and Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come and thus to put all things under his feet as v. 22. And hath put all things under his feet This I say is such a work of glorious power as fills Heaven and Earth now and will fill Eternity hereafter with wonder and admiration But then consider again that this Creature Man was now faln under sin the Curse of the Law and the Wrath of God stript of its Original Righteousness which it was created in conformable to the Law of God and utterly uncapable of Righteousness by the Law and the Works thereof and so separate from the Actual Union which he had with God his Creator and set by sin at an infinite and eternal distance from God as to what this Creature Man could now do and for God to take this Creature Man and by a new Creation of it in Christ to make all new to purge and separate it from sin take it into Union with the Godhead it self in the Person of his own Son raise it from under sin and guilt cloath it with perfect and everlasting Righteousness and receive it up into glory above the highest Angels in Heaven Oh what a work of divine and glorious Power was this beyond whatever was seen in the Works of the old Creation or in all the Works of Providence from the Foundation of the World 5. But then again fifthly What a manifestation is there of the Power of God and the working of it towards all them that Believe in order to the making of them partakers of this Righteousness of God by Faith in Christ Divine Power hath not done in bringing forth and accomplishing this Righteousness by Christ for us But there is a further work of the mighty power of God required and manifested in applying this Righteousness to us and working that Faith in us by which alone this Righteousness of God is made ours and we are made partakers of it unto Justification of Life For this Righteousness of God is unto all and upon all them that Believe and as Rom. 10.10 For with the Heart man believeth unto Righteousness Now this Faith is not a work of a mans own Heart nor is it of a mans self to believe in Jesus Christ unto Righteousness No no this Faith is not of our selves It is the gift of God Ephes. 2.8 And as this Faith is the gift of Divine Grace or the Grace of God in Christ to us so it is also the work of his mighty power which worketh in us and therefore it is called the work of Faith with power as well as the good pleasure of his will 2 Thes. 1.11 And fulfill all the good pleasure of his will and the work of Faith with Power And without the mighty power of God put forth upon a mans Heart in the hearing of the Word there is not one man in the whole World that would or could believe in Jesus Christ unto Righteousness Isa. 53.1 Who hath believed our report And to whom is the Arm of the Lord revealed The Arm of the Lord is his Power his Mighty Power and unless the Arm i. e. the Mighty Power of Jehovah be revealed or manifested in the Heart of a man he doth not he cannot believe the report which the Holy Prophets gave Christ Who testified before hand the sufferings of Christ and the glory that should follow 1 Pet. 1.11 And this I may say from the word of God there are no more men in the World that have believed this report than there are persons in whom this Arm of the Lord hath been revealed Now that there is a Mighty Power of God put forth upon them that believe See Eph. 1.19 And what is the exceeding greatness of his Power to us-ward who believe according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead and set him at his own Right hand in the Heavenly places Now look what manifestation there was of the exceeding greatness of his Power in raising Christ from the dead and setting of him at his own Right hand in the heavenly places as hath been shewed the same manifestation of his Power the exceeding greatness of his Power and the Energy or working of it is to be seen in towards all them that believe For indeed no less Power can be sufficient to raise a Dead Soul from Death to Life than to raise a Dead Body from the Grave i. e. no Power less than the Infinite no Power less than the Mighty Power of God and therefore it is so exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The superlative or exceeding greatness of his Power and according to that which he wrought in Christ when he raised him from the Dead For no less instance and pattern of Divine Power and the working of it could reach and set out the working of this Power in and towards all them that believe than this of its working in the raising of Christ from the Dead And indeed to raise a man from the Death of Sin and Unbelief under which all are shut up as in the Grave Rom 11.32 is no less a manifestation of Divine Power than was the raising of Christ from the Dead And when this comes to be fully known and understood by the Saints it will fill them with deep wonder and admiration
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