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
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
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
Angels to have conceived thereof 1 Cor. 2. v. 9. But as it is written eye hath not seen â—or ear heard nor hath it entred into the heart â—f man the things that God hath prepared for them that love him which is quoted out of Isa. 64.4 For since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And doubtless this Righteousness of God by Faith in his Son is one and not the least of those things and these words of the Prophet neither hath Eye seen O God besides thee doth not only exclude the Eye and Wisdom of Man but of Angels also So that it is the Eye of God only that hath seen and his Wisdom alone that hath contriv'd this wonderful thing And it is therefore called not only the Wisdom of God as 1 Cor. 1.24 but also the Wisdom of God in a Mystery as 1 Cor. 2.7 And the hidden Wisdom ordained before the World for our glory And the Wisdom which none of the Princes of this World knew as verse 8. For had they known it they would not have crucified the Lord of Glory 3. Parti This Righteousness is also thâ— Righteousness of God and he is the Authoâ— of it As his Infinite Power hath effectâ—â— and performed it in and by his Son Jesuâ— Christ as his Infinite Grace alone hath deâ—signed and conferred and his Infinite Wiâ—â—dom alone contrived and declared so also 〈◊〉 Infinite Power alone hath effected and brougâ—â— it forth and therefore Christ in bringing in this Righteousness is called The Wisdom 〈◊〉 God and the Power of God 1 Cor. 1 2â— And admirable indeed it is and worthy 〈◊〉 serious and particular consideration to observâ— how the Infinite Power of the Godhead mâ—â—nifested it self and wrought in Christ fâ—â— effecting and bringing forth of this Rightâ—â—ousness and this we may consider in 〈◊〉 particular Instances thereof As namely 1. Inst. In the bringing forth of hâ—â— Son Jesus Christ into the Humane Natureâ— what an emanation and irradiation of thâ— Divine and Eternal Power of the Godâ—head was therein manifested to the admiâ—ration and wonder of Angels and Men Namely 1. In that a Virgin should conceive anâ— bring forth a Son as the Prophet had foretold Isa. 7.14 This was impossible with men but things that are impossible with men are easie with God And therefore here was a manifestation of the Divine and Infinite Power in effecting that by its own immediate operation which in the course and order of things as to men was impossible 2. In that a man should be brought forth of the Seed of the Woman and partaker of Flesh and Blood i. e. of all the Infirmities of the Humane nature and yet without sin this also was a further manifestation of the power of God And as things stood with Adam after the fall was altogether as impossible as that a Virgin should conceive For Adam being first corrupted and the Humane Nature depraved by Sin it became impossible in the way of ordinary Generation which God had ordained for the propagation and continuation of man in the World that ever any particular man or person of mankind should be born of a Woman and in that respect be truly the Seed of the Woman who was first in the Transgression and yet be clean from the corruption of the Humane Nature and be without Sin as Job 14.4 Who can bring a clean thing â—ut of an unclean Not one That is not one amongst all the Creatures 'T is above and beyond the Power and Energy of any Creature in Heaven or Earth to effect such a work To bring a clean thing out an unclean And so again Job 15. â—â— What is man that he should be clean Aâ—â— he which is born of a Woman that he shoâ—â—â— be Righteous But here behold a Miracle iâ—â—deed A wonder of Divine Power and Eâ—â—ficacy A man one in the Humane Nature and brought forth in the fulness of Timâ— that is perfectly clean and free from all thâ— Original and Inherent Corruption of Maâ— Nature and one which is born of a Woâ—man and yet Righteous Righteous above what Adam was in Innocency and abovâ— what the Angels of Heaven were in the staâ—â— of Original Purity one more holy thaâ— Saints more holy than Angels and yet â— Man with all the Infirmities of Mans Nâ—â—ture and yet born of a Woman a cleaâ— thing indeed brought out of an unclean And therefore this holy this clean and harmless Son of Man and separate from Sinners was not brought forth in a way of ordinary Generation but by the immediate Energy and Power of the Most High working iâ— a miraculous and extraordinary manner aâ— was expresly declared by the Angel to the Virgin Mary Luke 1.35 The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee therefore alsâ— that holy thing which shall be born of thee shall be called the Son of God and therefore his generation was peculiar to himself the miraculous and extraordinary manner of which Thoughts are wanting in us to conceive and Words much more to express as it is written Isa. 53.8 And who shall declare his Generation And surely herein that old Serpent the Devil was greatly deceived and disappointed of his expectation for as when he tempted Cain to Murder Abel he thought he had thereby made all sure the Seed of the Woman in the Person of Abel being now cut off But little did he think then of another Seed appointed by God to the Woman instead of Abel whom Cain slew but when Seth was born the mystery of God was revealed to the Faith of the Woman and the Confession of her Mouth plainly declared the Faith that was in her heart as to another Seed in whom the Genealogy and Line was to descend down even unto Christ as Gen. 4.25 For God said she hath appointed me another Seed instead of Abel whom Cain slew So also in the first Temptation here was the subtilty and malice of the Devil to cut off and murder all Mankind at once for understanding that this glorious Creature Adam was brought forth as a publick person and by the Covenant Gâ—â— had made with him was to stand or 〈◊〉 the common Head and Root of all Mankiâ—â— designed and in his Serpentine Wisdâ—â— concluded that if he could prevail upâ—â— this Adam to sin and transgress tâ—â— Covenant he should at once murder 〈◊〉 whole Race of Mankind murder him 〈◊〉 them in him spiritually and eternally 〈◊〉 well as bodily and having effected this hâ—â— rid murder he now triumphs over Adâ—â— and all Mankind as a mighty Conquer in the spoils he had made of so glorious Creature supposing he had now made all sure that God himself according to his owâ— Law was not able to deliver this Captâ—â— Adam and the Spoils of Mankind out 〈◊〉 his hand Little did the Devil then think
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
were blnded 2ly That so he might make way for the coming of his Son Jesus Christ into the World for his coming forth into and in the Human Nature and being made and manifested in Flesh both to Angels and Men This Mystery of Godliness as the Apostle hath it 1 Tim. 3.16 God manifested in the Flesh had never been exhibited in the sight of Angels and Men had not the transgression of the law and the utter inability in the law to give Man life and righteousness in Gods sight first prepared and opened a way for it had there been no Sin there had needed no Sacrifice no need of God manifested in Flesh could righteousness have been by the works of the law there had been no need of a Christ to take away Sin to make an end of Sins and to bring in everlasting righteousness as Dan. 9 24. Rom. 8.3 And as the Apostle hath it Gala. 2 21. If righteousness come by the law then Christ is dead in vain Christ coming in the Flesh his being made of a Woman made under the law his being made a curse for us yea all that he did suffered for us in his life death yea his resurrection from the dead his Ascension into Heaven and his intercession for us there hath been altogether in vain if Sin could be expiated and righteousness obtained by the deeds or works of the law But Christ is not dead in vain his coming into the World is not in vain Now consider what a glorious work the work of redemption is above all the works of Gods Creation and above all the other works of his mighty wise and holy providence and be filled with admiration and wonder at the infinite wisdom power and Grace of God in Christ who hath thus over-ruled so great an evil as Sin is and the frustration of the hope of righteousness by the law for the manifestation of the riches of his glory and Grace in his Son Christ Jesus and the greater advancement and good of his own Elect who are no losers by their disappointment and loss of the hope of righteousness by the deeds of the law having now obtained a better hope of a better and greater righteousness by Faith in Christ than could have been obtained by the law if they had never Sinned and if they had fulfilled the righteousness of the law in themselves Glory be to the triumphant Grace of God in Christ. 3. That so also just occasion might be offered for the promulgation and making known amongst Men the everlasting Covenant of Grace Now consider what a great blessing the Covenant of Grace is above the Law and Covenant of works which the Apostle saith Had no glory in comparison of the new Covenant of Grace which so far excelled 2 Cor. 3.7 8 9 10 11. verses And consider how the manifestation and revelation of this better Covenant hath filled Heaven and Earth with a greater light and manifestation of the Divine glory than any the World knew before or could ever have known without it and you will fall Down and worship before the throne of God and of the Lamb saying Blessing Glory and Praise be unto the God and Father of our Lord Jesus Christ who hath thus blessed us with the blessings of such a Covenant all Spiritual blessings all Heavenly blessings all Spiritual blessinngs in heavenly places in Christ Ephes. 1.3 This Covenant of Grace is called the New Covenant but only with respect to the promulgation of it forasmuch as it was not promulgated till after the fall of Man and the frustration and making void the law or old Covenant as a Covenant of works and utter incapacity of that Covenant to give Man righteousness and life by the deeds or works of it as the Apostle argueth Heb. 8. v. 7 8 11 13. But the Covenant of Grace is also called the everlasting Covenant with respect to the institution and establishment of it betwixt the Father and the Son not only because it is to everlasting and endureth for ever but also because it is from everlasting and before all time and is therefore said to be given us in Christ before the World was Tit. 1.2 In hope of eternal life which God that cannot lie promised before the world began that this is the Covenant of Grace is plain because it is that upon which the hope of eternal life is builded and it is called the promise as it is often called in Scripture as Gala. 4.28 Now we Brethren as Isaac was are the children of the promise i. e. of the new Covenant for this is the new Covenant which is compared to that Jerusalem which is above and is the Mother of all the children of God as Gala. 4.22 23 24 25 26. Upon this account they are called heirs of the promise i. e. of the new Covenant or Covenant of Grace and not of the old Covenat or Covenant of Works as Gala. 4.31 So then brethren we are not children of the Bond-woman but of the Free i. e. not of the old Covenant but of the new Now of this promise viz. this promise of God that cannot lie it is said to have been before the world began i. e. given us in Christ the Mediator of this Covenant and unto whom this promise was given for us before all time before the World began i. e. from Eternity And if any shall enquire why then was the law or Covenant of works at all added and promulgated The Answer is ready as the Apostle Gala. 3.19 It was added because of transgression i. e. that by the occasion of Sin and transgression of that Covenant Men might be prepared to entertain and embrace the Promise and Covenant of Grace and so look unto the free Promise and Covenant of Grace in Christ for Life and Salvation and so Rom. 5.20 21. The law entred that sin might abound c. Now as it was for the further manifestion of Gods greater glory and for Mans greater good that this new Covenant or Covenant of Grace should be declared so it was necessary that Sin should first enter in the transgression and frustration of the law as a Covenant of works that a fit occasion and season might be offered for the declaring and making known this blessed Covenant this new and everlasting Covenant of Grace And thus by the disannulling and making void the old or first Covenant as a Covenant of works which could not have bin without the entrance of Sin is way made for bringing in the Covenant of Grace 4ly That God might cut off all occasion of boasting from Man and that no flesh might glory in his sight had Man been justified by the works of the law and his own righteousness he should have had whereof to boast as the Apostle Rom. 4.2 For if Abraham were justified by works he hath whereof to Glory but not before God Now therefore God in his infinite wisdom hath ordered and over-ruled things unto this issue that by the workâ—
no cessation but a continued service day anâ— night from one years end to another anâ— this for the space of 2000 years and upoâ— this account as they did so they suffered mucâ— from the Nations round about both near anâ— far off and that with much constancy noâ— shrinking nor turning away from the servicâ— of their God in times of greatest danger anâ— tribulation as the Histories of Ezra Nehemiah Daniel and the 11th of the Hebrewâ— do abundantly declare And yet they attained not to the Law of Righteousnss wherefore because they sought it not by Faith but as were by the Works of the Law those words as it were are of great significancy shewing that in the nature and scope of their Sacrifices they were directed unto Christ and to seek Righteousness not by their own Works and in themselves but by Faith in Christ and this was their common Profession and Prophecies they had and promises of Salvation by the Messiah whom had they looked unto by Faith and sought Righteousness by Faith in him they had been safe But they sought it i. e. Righteousness not by Faith but as it were by the Works of the â—aw so that whilst they professed Christ â—nd Faith in him for Righteousness they closely and under-hand pursued their own Righteousness and rested in the Law and â—he Works thereof and so miscarried and this was their stumbling-stone under so bright a Profession as they made to the contrary Note That these things are mentioned and quoted out of Heb. 11.32 37. not to impeach or once to question the right Faith of those Worthies there mentioned or as if they obtained not the Righteousness of God for 't is said verse 39. These all obtained a good report through Faith but to shew what things were done and suffered by the body of that People for many hundred years and yet resting upon and trusting to their own Works and Righteousness by the Law they attained not unto the Righteousness of God i. e. the generality of them most of them through all those Generations as is expresly declared Rom. 9.31 32. For a Person or People may do much and suffer much and yet all in vain when by a fleshly mind resting upon these things as their own Righteousness they submit not themselves to the Righteousness of God which is the same that the Apostle taketh for granted 1 Cor. 13.1 2 3. and which he also plainly declareth Gal. 5.2 3 4. and herein appealeth to themselves to be their own Judges Gal. 3.3 4. And God grant that it be not our stumbling-stone also under so great a Doctrinalâ— Faith and Profession of Justification by Faith and not by the Works of the Law that we may not secretly and under-hand closely pursue and go about to establish our own Righâ—teousness if not directly yet as it were by the Works of the Law And it is that whicâ— the Nature of Man is very prone and strongly inclined unto and therefore hath great need of caution and warning in this matter for God who is jealous of his Glory will search out this close Hypocrisie and punish this dissimulation in us as well as he did in them And this new and late covering which some have found out to hide their nakedness will not be sufficient for what doth it avail them to say that we are justified by Evangelical Righteousness when this Evangelical Righteousness as they call it is not Christ's but our own Righteousness our sincere but imperfect Obedience this is to blind our selves and mock God whilst we look one way and row another this is as it were by the Works of the Law to seek Righteousness and not by Faith And it were to be wished that these men who make their boast and talk so much of sincere Obedience under the notion of Evangelical Righteousness and thereby darken counsel by words without knowledge and confound the Doctrine of Justification with that of Inherent Grace and Sanctification would first shew sincerity in submitting themselves to the Righteousness of God which is by Faith in Christ and as sincerely deny their own Righteousness in point of Justification And this would be a better evidence of their sincere Obedience to the Gospel of â—â—sus Christ than any they give without it â—e not deceived God is not mocked He that made the Eye shall not he see and he that made the Ear shall not he hear and he that formed the spirit of man within him shall not he understand and search out this Idol hid amongst the stuft as it were by the Works of the Law Turpe est Doctori quem culpa redarguit ipsum Now to back this caution and if it may be to fix it upon your spirits with the greater force I shall add three Arguments against this attempting or going about to establish your own Righteousness namely 1. This is certainly a vain and foolish attempt we may allude to Psal. 2.1 2. Why do the Heathen rage and the People imagine a vain thing the Kings of the Earth set themselves and the Rulers take counsel togetheâ— against the Lord and against his Christ. There have been those who from the beâ—ginning of the World and in all Ages anâ— Generations thereof as they have had advantages have attempted by all Humane Forcâ— and Policy against the Lord and against hiâ— Christ to oppress and exclude his Gospel and Spiritual Kingdom among men in thiâ— World but they have not succeeded they have been still frustrated and disappointed therein For yet Christ sits as King upon his holy Hill of Zion and there he shall sit and Reign by his Word and Spirit maugre all opposition of Hell and Earth So that they have imagined a vain thing which they were never yet able to accomplish nor ever shall be So let me tell you from the sure Word of God that all such as have gone and do go about to establish their own Righteousness and not submit themselves to the Righteousness of God have imagined and do imagine but a vain thing which they shall never obtain For God hath said and will not repent that by the deeds of the Law no flesh shall be justified And God is not as man that he should lye nor as the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not bring it to pass Numb 23.10 There have been those under the Old Testament that tried this attempt to the utmost but were miserably disappointed in the Issue Rom. 9.31 They attained not to the Law of Righteousness and shall any think to succeed better under the New Testament where the Light is more clear and the utter impossibility of this attempt so plainly declared that he that runs may read And what a foolish and absurd thing is it to attempt that which a man knoweth or may know before-hand he shall never be able to accomplish 2. This is also a sinful as well as a vain