by the Spirit of our God So that the same holy Spirit of God which applieth Christ to our Faith for righteousness and justification doth also apply Christ to us as and for our sanctification And every person that is truly justified in the Name of the Lord Jesus is also as truly sanctified by the Spirit and 't is as impossible for a justified person to be distitute of inherent Grace and Sanctification as it is for a man living in the body to be so without the Soul James 2.26 Nevertheless Justification and Sanctification Righteousness imputed and inherent are distinct and different things and must fall under a distinct consideration and must not cannot be confounded They differ as the cause and effect as the antecedent and consequent and though inherent Grace and Sanctification doth always accompany the person justified yet inherent Grace and Sanctification is not that Righteousness by or upon which any person is or can be justified in the sight of God For inherent Grace and Sanctification is no more can rise no higher than the writing of the Law in a mans heart and so it is described and set out by God himself Heb. 8.10 Quoted out of Jer. 31.33 I will put my Laws into their mind and write them in their hearts The work of grace inherent is but the writing of the Law in the heart and all Sanctification and Holiness is but the outward expression of this Law internally written in the Heart Now if a man could be justified in Gods sight by inherent Grace and Sanctification he might be justified by the Deeds and Works of the Law and that by imperfect Deeds and Works too for such is sanctification but the imperfect writing of the Law in the Heart and such are all even the highest attainments of inherent righteousness and acts of new and holy obedience in the Saints but imperfect Phil. 3.12 And Rom. 7.22 23 24 25. Now forasmuch as No flesh can be justified in his sight by the Deeds of the Law it is manifest and followeth by necessary â—â—nsequence that no man can be justified by inherent sanctification and obedience seeing all inherent Sanctification and Obedience is but the writing of the Law in the Heart and the Deeds of that Law so written And that which some men have imagined and endeavoured to maintain that a believer is justified in the sight of God by Evangelical righteousness i. e. his sincere obedience or obedience of Faith And that having obtained remission of sins through Faith in Christs blood his Sincere or Evangelical obedience is accepted of God as if it were perfect will plainly appear to be a false and unsound assertion and most contrary to the truth of the Gospel for although both parts of this assertion be true in sensu divisio i. e. in their different sense and with respect to the different matters to which they do relate yet in sensu conjuncto as they are confounded and referred to one and the same matter they are utterly false and corrupt as namely That a believer is justified by Evangelical righteousness is a blessed truth if referred to the right subject and matter of justifying righteousness which the Gospel doth reveal But this righteousness then is no other than the righteousness of God i. e. the personal and perfect obedience and righteousness which Christ who is God Man hath performed for us and in our stead as the Second Adam and Head of the whole Church of the Elect And is therefore called The righteousness of God in opposition to all a mans own or inherent righteousness Rom. 10.3 4. Phil. 3.9 And that this is the only Evangelical righteousness i. e. that only Righteousness which the Gospel doth reveal For Justification is clear from Rom. 1.16 17. I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek For therein is the righteousness of God revealed from Faith to Faith as it is written the just shall Live by Faith i. e. not in his own but in the righteousness or another which is Jesus Christ Who is the end of the Law for righteousness to every one that believeth Rom. 10.4 But if you will understand Evangelical righteousness of and refer it to inherent grace and sanctification then it is utterly false for then a man is justified by the Law and the Deeds of it Seeing inherent Grace and Sanctification is no other as hath been already shewed And again as to the other part of this Assertion namely that God doth accept the sincere Obedience of a Believer as if it were perfect is also a blessed truth if you refer it to Sanctification only but if you refer it to Justification it is utterly false for no Righteousness of Man is or can be accepted of God as the matter of his Justification in his sight as hath been already proved for that were for a Man to be justified by the Works of the Law or his own Righteousness which is contrary to the Scriptures Now therefore the sum of the matter is that no Righteousness can be mentioned or accepted of God in Justification but the Righteousness of Christ only and although Inherent Righteousness namely Sanctification of Heart and Holiness of Life in a Believer is accepted of God through Christ as if it were perfect yet 't is so accepted as the truth and matter of his Sanctification but not as the matter of his Justification wherein none but Christ and his Righteousness can or ought to be mentioned Use 2. Let the consideration of this truth caution and warn every man to beware and take heed how he goeth about directly or indirectly to establish his own Righteousness or to seek Righteousness in and of himself by the Deeds and Works of the Law i. e. by his own inherent qualifications and internal or external acts of Obedience and so become disobedient and not submit himself to the Righteousness of God by Faith in Christ. The carnal Jews of old called Israel fell under this woful mistake Rom. 9.31 32. But Israel which followed after the Law of Righteousness hath not attained to the Law of Righteousness wherefore because they sought it not by Faith but as it were by the Works of the Law for they stumbled at that stumbling-stone they followed after the Law of Righteousness i. e. they served God instantly day and night as Acts 26.7 they attended to all the services of the Law in Sacrifices and costly Offerings and toilsom as well as chargeable observances in which they spared no cost nor pains but continued day and night and that with zeal and fervency for so was that Service carried on by Sacrifices and Offerings of divers sorts and kinds which were day and night made and some of them continually before the Lord and when the old were 〈◊〉 moved new were brought in and placed 〈◊〉 their room so that there was no vacancy
therefore both Jews and Gentiles are all under Sin and Condemnation and that by the law The Gentiles by the light and law of nature and the work of it written in their Hearts Rom. 2.14 15 16. And the Jews by the law written in tables of Stone by Gods own hand and given unto them by Moses at mount Sinai which law was added by reason of Sin and Sin in the Jews taking occasion by the commandment became exceedingly more Sinful in them who were Jews by nature than in the Gentiles as being against more clear light and greater Obligations than the poor Gentiles were indulged with And thus is fulfilled the design of God by Moses in giving the law which was not that any Man should be justified and obtain righteousness and life thereby but that the offence against it might so much the more abound and be made to appear And Man be instructed from the desperateness of his case and the utter impossibility ever to get righteousness and life by works and the law to seek it only by Grace and Faith in Jesus Christ as Rom. 5.20 21. This position being already proved that Jews and Gentiles are all under Sin Rom. 3.9 the Apostle doth further confirm by a text out of the old Testament Rom. 3. 19. where he concludes that quotation Now we know that whatsoever the law saith it saith to them that are under the law intimating that the Jews must needs be concerned in this charge as well as the Gentiles And that the Prophets of the old Testament did plainly declare and confirm this truth that by the works of the law no flesh should be justified For both David and Esaias whose words these are if they would have understood them in saying there is none righteous no not one there is none that understandeth there is none that seeketh after God they are all gone out of the way they are together become unprofitable there is none that doth good no not one c. do both testifie from God by whose Spirit they speak that in the sight of God all Men are Sinners and transgressors by the law both Jews and Gentiles and that there is not one righteous Man by the works of the law in the whole World for Jew and Gentile comprehended the whole world And if so and this be true that Jews and Gentiles are all under Sin and that there is not one righteous Man by the works of the law in Gods sight then it follows as a necessary consequence that by the works of the law there shall no flesh be justified Therefore we conclude c. And thus I have done with the context In the text it self we have a great foundation truth or point of Doctrin ready prepared to our Hand in words which the Holy Ghost teacheth together with the reason of it And therefore we shall take the point as it lieth in the Text c. That by the works of the law there shall no flesh be justified in the sight of God The truth of this doctrin is expresly testified also Psal. 143.2 For in thy sight shall no Man living be justified i. e. by his own works and righteousness for otherwise there were then and are now many Men justified in Gods sight by the free Grace of God through Faith in Jesus Christ. And again Gal. 2.16 Knowing c. For the opening this position or point of Doctrin we shall take it into parts and Enquire 1 Who or what is meant by Flesh. 2 What is meant by Justified 3 What is mean by the works of the law 1 What is meant Or What we are to understand by Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any Flesh or as it is Translated no Flesh. In answer whereunto Flesh is sometimes taken in Scripture for the Human Nature separate from the sinfulness thereof so John 1.14 And the word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh is here put for the Human Nature seperate from Sin as Adam had it in the state of innocency And Christ the second Adam took it in the Womb of the Virgin Mary and Heb. 10.20 Through the vail i. e. his Flesh put for the whole Human Nature which was a vail to his Godhead and which he offered upon the Cross for our Sins and so consecrated a new and living way for us into the Holiest i. e. Heaven it self And though in propriety of Speech the Flesh or Body is but a part of the Human Nature the Spirit or Soul being the other and more noble part yet is by a figure Synechdoche put for the whole as 1 Peter 2.24 where Christ is said to have born our sins in his own body on the tree Body is there put for the whole Human Nature and so the Soul or Spirit is also sometimes put as Isa. 53.10 When thou shalt make his Soul an offering for Sin yet 't is manifest both Soul and Body were offered for Sin and the Soul of Christ is there put for both but in this sense of the Human Nature separate from Sin the word Flesh is not to be understood in this Text And therefore 2. Flesh is also and indeed most frequently put for the Human Nature as it is corrupt and depraved by Sin since the fall of the first Adam and so Rom. 8.3 where the law is said to become weak through the Flesh i. e. Mans Nature now corrupted by Sin and so not able to rise up unto that true and perfect holiness which the law doth require And in this sense the word Flesh is to be taken and understood in the text Shall not any flesh or shall no flesh be justified i. e. no Man that is a Sinner and corrupted by Sin as all Men now are by Nature And there is a kind of vehemency in the expression The Holy Ghost thereby casting a holy contempt upon Man that is called Flesh i. e. an unclean and a corrupt thing so Eliphas in Job 15.14 15 16. What is Man tha◠that he should be clean c. And thus shall n◠flesh be justified i. e. no Man no Person of Mankind Man Woman nor Child 2ly What it s meant And what i◠to be understood by the word justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall no Flesh be justified In answer hereto 1. To be justified in the proper significancy and notion thereof is to be made righteous to become righteous or to stand righteous before God justificari is justum fieri to be justified is to be made or to become righteous and so to stand a righteous Person in Gods sight It is a foreinsick term and here is an allusion to courts of Judicature amongst Men wherein the person arraigned is in the issue of the Plea either Condemned i. e. found Guilty and then we say such a Man is cast that is in his Plea or else is acquited and discharged and so justified in the sight of the Court as an Innocent and righteous person and so he is said to stand as
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
because reconciliation supposeth a breach first made by sin now the breach made betwixt God and Man by sin was not from Eternity but in time and therefore reconciliation could not be from Eternity and without reconciliation by shedding of blood there is no remission as Heb. 9.22 i. e. No Justification to the Church of Gods Elect for Remission of sins is their Justification Part. 3. This Doctrine of Justification from Eternity destroyeth and overthroweth the true Doctrine of Justification it self also which is another fundamental point of the Christian Faith and therefore this Doctrine of Justification from Eternity cannot be true Now the true Doctrine of Justification is that Act of Gods Grace passed or put forth upon the person Elect whereby of a guilty ungodly and unrighteous person before he is really made and doth become a righteous person in Gods sight through Faith in his Son Jesus Christ given unto him I say he is made and doth become a righteous person in Gods sight and that really and not by opinion only as some would imagine and here are two things to be cleared as namely 1. That every man in this World is really made and doth become a guilâ—y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law so Rom. 3.9 10 and again ver 19 20. which the Apostle plainly affirmeth by a comparison of the two Adam's Rom. 5.19 For as by one mans disobedience many were made sinners c. ver 18. Therefore as by the offence of one judgment came or it came upon all men to condemnation in Gods sight So that 't is plain the many ver 19. is all men ver 18. even the Elect of God as well as others 2. That as in the first Adam all men did become and were really made sinners in Gods sight by the just imputation of Adam's sin to them by the Law even so in Christ many as v. 19. or all men as ver 18. i. e. all that believe are justified i. e. are made and do become righteous in Gods sight through Faith in Christ by the righteousness of one or by the obedience of one justly imputed to them by the Law of Faith and Grace So that as before Justification every man was really a guilty and unrighteous person in Gods sight So now that Faith in Christ is come every man that believeth is justified and doth become and is made a righteous person in Gods sight So that Justification maketh a real change of State from a state of sin and unrighteousness and death to a state of Grace Righteousness and Life Now therefore he that is Justified from Eternity was from Eternity in a state of Grace Righteousness and Life and never was in a state of Sin Unrighteousness and Death he never was a Sinner Ungodly and condemned in Gods sight and Sin had never raigned in him unto Death in whom Grace had raigned unto Life through Righteousness from all Eternity but the contrary is true in all them whom God Justifieth as Rom. 4.5 Now to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness and Rom. 5.6 For when we were yet without strength in due time Christ died for the Ungodly and v. 21. That as sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord So that we who are now Justified by Faith in Christ were without strength were ungodly were under the reign of Sin unto Death but he that was Justified from Eternity was never any of these and therefore no man was or could be Justified from Eternity there is a contradiction in the things themselves and therefore this Doctrine is inconsistent with the truth for Sin did not reign unto death in any from Eternity but in Time therefore Grace could not reign through Righteousness unto Life in any from Eternity but in time Part. 4. This Doctrine of Justification from Eternity destroyeth also the Doctrine of Adoption which inseparably followeth Justification and is another inseparable point of the Christian Faith I say Adoption followeth and is an inseparable companion of Justification by Faith in Christ he that is Justified by Faith in Christ is also adopted and taken into the number of Gods Sons or Children by the same Faith as Gal 3.24.25.26 That we might be justified by Faith v 24. But after that Faith is come v. 25. Ye are all the Children of God by Faith in Christ Jesus by the same faith by which any man is Justified by the same Faith also he is Adopted and made a Son or Child of God and so again Gal. 4 4 5 7. Now no man was Adopted from Eternity and therefore no man was Justified from Eternity And he that was Adopted from Eternity was never a Servant but a Son was never a Child of Disobedience a Child of Wrath as Ephes. 2.2 3. but a Child of God from eternity and then there never could be any Predestination to the Adoption of Children as Ephes. 1.5 that the Adoption of Children had been from eternity Part. 5. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth by consequence the truth and doctrine of discrimination or making a difference betwixt the state of Nature and the state of Grace which the holy Scriptures do every where establish The state of Nature according the Scriptures is a state of Sin and so of Death and Condemnation as hath been already shewed But the state of Grace is a state of Righteousness and so of Life and Justification as hath also been declared through Faith in the Son of God Rom. 9.30 and Rom. 10.4 John 5.24 and 1 John 4.14 Now he that saith he was Justified from Eternity saith that he was in a state of Life from Eternity and by consequence never was in a state of Sin and Death for Justification is Life as Condemnation is Death Rom. 5.18 but most certain it is that all were dead and in a state of sin and condemnation before they believed on Christ even the Elect of God as well as others as 2 Cor. 5.14 And the death of Christ for all the Elect doth prove that they were all dead and in a state of Death Jews and Gentiles for else Christ needed not to have died for them and the love of Christ doth constrain all them to acknowledge that they were dead and therefore are debtors to Christ for their Life and Justification through Faith in him and so no more to live to themselves but to him that died for them and rose again The words are most plain and the sense most genuine For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore seeing they were once dead
before the new Therefore Justification and Life through Faith in Christ was not from Eternity but in Time though these things were laid in the purpose and counsel of God from Eternity yet they were not nor could be but in time And if any will say God calleth things that are not as if they were 't is most true but let such consider that all those things are still things that are not till God brings them forth in time Thus have we tryed this Doctrine and find it most contrary to the holy Scriptures As the Apostle Paul â—ryed the Doctrine of them who denied the Resurrection under pretence that it was past a ready whom he convinceth and confuâ—eth by the necessary consequences of their Doctrine as 1 Cor. 15 12 20. And having finished the tryal of the first opinion or doctrine of Justification from Eternity we now proceed to the second namely 2. Doctrine That they that are Christs were all justified in Christ their head from the time of Christs Death or Resurrection when the price was paid and satisfaction made by Christ and he as head was justified and discharged by his Resurrection the question therefore is Quest. Whether the Church of Gods Elect were Justified at from or in the time of Christs Death and Resurrection Or whether Believers may and ought to dteâ—he time of their Justification from the time of Christs Death and Resurrection Answ. To this we answer by distinguishing and that truly betwixt the Time and the Thing it selfe and accordingly 1. We do affirm and conclude and that most surely according to the Scriptures that all that are Christs the whole Church of Gods Elect are â—ustified from by through and upon the satisfaction Merit Virtue and Efficacy of Christs Death declared by his Resurrection as Rom. 3.24 25 26. and again Ephes. 1.7 Rom. 4 ult and Rom. 5.8 9. and Luke 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day that repentance and remission of sins should be Preached in his name among all nations beginning at Jerusalem And this is certain that Remission of Sins or Justification cannot be preached to any but upon the account of Christs Death and Resurrection viz. The satisfaction merit and efficacy of his Death manifested and declared by his Resurrection according to Rom. 1.4 and 1 Tim. 3.16 Manifested in the Flesh Justified in the Spirit 2. We do also affirm and conclude according to the Scriptures that all that have been are now or shall hereafter be Justified from the beginning of the World to the end thereof have been are now and shall hereafter be Justified by the same satisfaction vertue merit and efficacy of Christs Death declared by his Resurrection and no otherways as Heb. 13.7 8. Whose Faith follow considering the end of their Conversation Jesus Christ the same yesterday and to day and for ever 'T is evident from the context that he setteth before them the doctrine and example the faith and conversation of such as had spoken the Word of God to them in which expression he comprehendeth all the Holy Prophets under the Old Testament and those Holy Servants of God whom he had mentioned chap. 11. particularly and then more generally referred them to ch 12.1 as so great a Cloud of Witnesses I say all these of the Old Testament as well as the Apostles under the New Testament together with their present Ministers when he saith Remember them which have Rule over you or which are the guides and so rule by way of conduct for other rule the Servants of God have none or ever had who have spoken unto you the Word of God whose Faith follow considering the end of their conversation Jesus Christ the same yesterday and to day and for ever by yesterday is meant all the time that is past by to day the present time and by forever is all the time yet to come from the foundation of the World to the end of it And if so the same Christ Jesus was promised prophesied and preached to them as truly as unto us and was believed on by them as well as by us and by the same Faith which they had in this Jesus Christ they were justified and saved and became the Heirs of the same Righteousness of Faith as well as we Heb. 11.1 This Faith is described and then Abel Enoch Noah Abraham Sarah Isaac and Jacob the heirs with Abraham of the same promise and the promise was Christ Justification and Salvation in Christ with Eternal Glory and then mentioning Joseph Moses Rahab also a Heathen And then Gideon Barak Sampson Jeptha David and Samuel the Prophet with others Men and Women tells you These all obtained a good report through Faith before Christ the Seed of the Woman and the Seed of Abraham and David promised was come in the Flesh or Humane nature before his Death and Resurrection and yet believed on Christ embraced him and were justified and saved by Faith in him all along as well as we are now Christ is come hath died and rose again so Rom. 4.23 24 25. So that 't is most plain Christ is the same yesterday as he is to day and so forever i. e. in all Ages and Generations yet to come as John 17.20 Neither pray I for these alone but for them also that shall believe on me through their word that they all may be one This shall believe on me reacheth to the end of the World so long as Christ shall be Preached and men shall believe on him through their word of whom Christ saith Mat. ult ult and lo I am with you alway even to the end of the World So that Christ Jesus is the same yesterday and to day and forever And all that are justified to day as well as all that were justified yesterday and all that shall be justified for ever i. e to the end of the World have been are and shall be still justified by the satisfaction merit vertue and efficacy of Christs Death declared by his Resurrection who was the Lamb slain from the Foundation of the World Rev. 13 8. as all the sacrifices types and prophecies did there concerning him that he should be slain and riâ—e again and in that respect was both the Goat for our Sin Offering or Sacrifice and likewise our Scape-goat let go and escaped from Death when he had born our Sins I say let go and escaped by a glorious Resurrection and so as the Lamb of God did bear away or take away the Sins of World John 1.29 Did bear or carry them away into a Land of forgetfulness i. e. where none of them shall be remembred And thus far we do affirm and consent concerning the justification of the whole Church of Gods Elect from the death of Christ i. e. from and upon the satisfaction merit virtue and efficacy of his death and that none are justified or have redemption but through his blood and faith
therein for the propitiation of their Sins as Rom. 3.25 whom God hath set forth to be a propitiation through Faith in his blood to declare his Righteousness for the Remission of Sins and v. 26. to declare I say at this time his righteousness that he might be just and the justifier of him which beâ—elieveth â—n Jesus Neg. But as concerning the Doctrine of Justification from the time of Christs Death and Resurrection more or rather than any other time or that the Church of Gods Elect are justified from the time of Christs Death or Resurrection we do utterly deny and reject and say the justification of his Body the Church doth no more commence from or depend upon the time of his Death and Resurrection than upon any other time before or after for 1 st If the justification of Gods Elect did commence from and depend upon the time of Christs Death and Resurrection so that they were not nor could be justified before that time then all those that were fallen asleep in Christ before the time of Christs Death and Resurrection are perished as 1 Cor 15.18 Then they also which are fallen asleep in Christ are perished The Consequence is plain and invincible for if they were not justified their Sins were imputed and not forgiven and if so then they died in their Sins and so are perished as John 8.12 If ye believe not that I am he ye shall die in your sins and this is eternal perdition or to perish for ever if they were not justified they were not righteous righteousness was not imputed to them and so they neither did not could inherit the Kingdom of God as 1 Cor. 6.9 Know ye not that the Unrighteous or Unjustified shall not inherit the Kingdom of God And so Abel Enoch Noah Abraham Isaac and Jacob Moses and Samuel and all the Prophets until John are perished and excluded out of the Kingdom of God yea John Baptist â—lso is perished and good old Simeon that took the Babe in his arms and blessed him and said Lord now lettest thou thy Servant depart in peace according so thy word for mine eyes have seen thy Salvation Luke 2.29 30 and Anna the Prophetess also v. 36. are perished For all these died before the time of Christs Death and Resurrection as is most plain and manifest But now these are not perished but were justified by Faith in their Life time and blessed in their death and live now unto God eternally in the Mansions of Heavenly Glory and for all this we have a sure word of Prophecy Abraham lived 430 years before the Law of Moses and above 2000 years before Christ came in the flesh and 30 years more before Christs Death and Resurrection and yet was as much justified by Faith in Christ as any man ever since or that will be to the end of the World and so were all the rest aforementioned and therefore justification is not reckoned from the time of Christs Death and Resurrection seeing all these were justified so long before that time 2. Then Christ himself is found a false Witness who came from the bosom of the Father and could declare and did declare the truth as John 1.18 I say then Christ himself is found a false Witness who testified of Abraham Isaac and Jacob and all the Prophets to be in the Kingdom of God Luke 13.28 There shall be weeping and gnashing of Teeth when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust oâ—â— Now who are these ye and your selves these are many such as lived in and after the time of Christs Death and Resurrection and great Professors too as appeareth v. 26. When they shall say we have eat and drank in thy presence and thou hast taught in our Streets and also in that parallel place Mat. 7.22 Have we not Prophesied in thy name and in thy name have cast out Devils and in thy name have done many wonderful works all which must be after the time of Christs Death and Resurrection for the Spirit was not given for these extraordinary works and miracles till Christ was glorified and yet saith Christ ye shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out so that those that lived before the time of my Death and Resurrection as Abraham Isaac and Jacob and all the Prophets ye shall see them hereafter when that day shall come which revealeth all things ye shall see them in the Kingdom of God and ye your selves who lived professed my name Prophesied and did miracles in my name after the time of my Death and Resurrection ye shall see your selves thrust out and though you cast out Devils in my name yet ye did not cast him out nor was he cast out of your own hearts But Christs Witness is most true and will be found so at the great day therefore let men take heed how they make him a Liar who is Truth it self for certainly Christ did not bear false witness when he testified to the Sick of the Palsie Mark 2.5 Son thy Sins be forgiven thee and when he testified in the House of Simon concerning the Woman that was and had been a great Sinner when she washed Christs feet with her tears and wiped them with the hairs of her head and brake so costly a Box of Ointment and poured it upon his head that all the room was filled with the odour thereof I say when he testified to Simon and all that were in the house concerning her Luc. 7.47 Wherefore I say unto thee her Sins which are many are forgiven for she loved much and when he testified to her v. 48. And he said unto her thy Sins are forgiven Forgiveness of Sins is justification and they had Faith in Christ wrought in them for Mark 2.5 when Jesus saw their Faith and Luke 7.50 And he said to the Woman thy Faith hath saved thee and yet the time of Christs Death and Resurrection was not yet come so that justification and Salvation through Faith in Christ was as sure and certain and as full and compleat to them that believed before the time of Christs Death and Resurrection as ever it was to any since or shall be to the end of the World therefore the justification of Gods Elect is no more dated or doth commence from the time of Christs death than from any time before or after 3. If the justification of Gods Elect should commence and bear date from the time of Christs Death and Resurrection then thousands of Gods Elect that were Born were Converted and called and have believed on Christ since the time of Christs Death and Resurrection in Ages and Generations until now were justified before they were Converted and Called before they receiv'd the Spirit by the hearing of Faith before they believed God or his word before they had any Faith wrought in them for they were
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
fit them to destruction And after the hardness and impenitency of their hearts to treasure up to themselves wrath against the day of wrath and the revelation of the righteous judgment of God as Rom. 2.5 6. And thus have we done with the Doctrinal Part I proceed to the Application Use 1. Hence we may infer and be informed that no Man can be justified by the light within him and by his obedience to that light there hath been a Generation of Men amongst us that have made a greater noise about the light within and which they say is in ever Man in its measure and degree and that by harkening to the light within and obeying the same a Man may be righteous yea become perfect and as they have affirmed to be without Sin but let us a little examine the matter and we shall quickly find the falshood of this boasting and confidence for this light as they call it is either true or false if false and not warranted by the Holy Scriptures then it is not light but darkness and as our Lord saith Mat. 6.23 If therefore the light that is in thee be darkness how great is that darkness But we will suppose that this light which they speak of and affirm to be in every Man be true light in its measure and degree and if it be so then at best it can be but the light of Gods Holy law as the works of it is written in the Conscience of a Man It can pretend no higher and then no Man that can pretend to the highest degree of that light and of obedience thereunto can possibly become righteous and be justified in the sight of God thereby For then a Man might be justified by works of the law contrary to the clear light of the Holy Scriptures But forasmuch as no Man shall or can be righteous and justified before God by the law and the deeds or works thereof in whatsoever manner or degree they can be performed by him It is most clear certain and plain that no Man can be justified in the sight of God by the light within nor by all his obedience thereunto 2. Hence we may also infer and be certainly â—formed that no Mâ—n can be justified in the sight of God by Morality or Moral Vertue Morality or Moral Vertue is nothing else but obedience and conformity to the Moral law contained in the Decalogue or Ten Commandments though generally it is restrained to the Duties of the Second Table And many of the Heathens who knew nothing of instituted Religion and Worship which depend only upon Divine Revelation have attained unto divers Moral Vertues and have therein excelled many called Christians and many amongst the professors of Christianity have made little pretence unto or Conscience of instituted worship further than the bare name of Religion yet have been found amongst Men more Morally honest and vertuous than some others that have had a greater name fame for Religion and thereby have attained more reputation and esteem amongst Men than multitudes of loose pretenders to instituted Religion Yet when all due encourgement and praise is given and allowed to Moral Virtue and Honesty where-ever it is found It must be affirmed and is certainly true that no man under the Heavens can be Justified in the sight of God by Moral vertue for then a man might be justified by the deeds of the Law and that by the deeds of the Law in one part of it only i. e. by the deeds of the second Table when the deeds of the first are omitted But for as much as by the deeds of the Law no flesh shall be justified in his sight it followeth as a necessary and undeniable consequence that moral vertue cannot justifie a man nor that any man can be justified by moral vertue in the sight of God and although there have not been wanting amongst the Philosophers of old and amongst false Christians of latter times who have by Disputing Preaching and Printing both with their Tongues and Pens endeavoured to exalt magnifie and cry up Morality against the Gospel of our Lord Jesus Christ and the righteousness of Faith yet have not been able to prevail in that attempt 3 dly Hence also we may as certainly infer and be informed that those that are justified in the sight of God are not justified by inherent grace and sanctification 'T is a great and a blessed truth that all that are justified are also sanctified as Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World We will suppose that the Grace of God is taken for the Doctrine of the Grace of God in Christ which hath appeared to all men i. e. to Jew and Gentile by the Gospel that bringeth Salvation i. e. the glad tidings of Salvation and Salvation it self when it is believed and embraced in the heart of any man by Faith Now this grace of God doth teach us 1 st Doctrinally when it is received only by a common and not saving Faith as Historical or Temporary Faith is such Faith as Devils and wicked Men and Hypocrites may have as James 2.19 20. Mat. 13.20 21 22. When it is thus received it teacheth us Doctrinally i. e. the Light of the Gospel of the Grace of God that teacheth men the Doctrine of Salvation the righteousness of Gods Justification by Faith in Christ teacheth us also To deny ungodliness and worldly lusts and to live soberly righteously and godly in this present World Which particulars do expresly contain the whole and compleat Sanctification of the Heart and of the Life i. e. in Mortification of Sin and all manner of Holy and Godly walking conversation amongst men in this World So that if any person pretending to this Doctrin of Justification righteousness by faith in Christ be otherwise than a Truly Holy Mortified and Sanctified person he is self-convict and left without excuse as the Gentiles were by sinning against and walking contrary to the light of Nature So these loose Christians by sinning against and walking contrary to the Light of Grace the fault is not in the Grace of God but in their own selves who hereby proclaim to all the World that they have received this Grace or Doctrine of the Grace of God in vain 2 dly But then when this Doctrine of the Grace of God is imbraced sincerely and with a saving Faith such as is the Faith of the operation of God as Col. 2.12 And the Faith of Gods Elect as Tit. 1.1 And Like pretious Faith 2 Pet. 1.1 Then it doth effectually teach and certainly work by the same Faith all that Sanctification and Holiness of Heart and Life here mentioned And so again 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and
attempt and therefore beware and take heed of it it is disobedience in the highest degree 1 Pet. 2.6 7 8. Verses This is Spiritual wickedness and therefore greater Spiritual wickedness is that which hath in it spirits of wickedness and therefore more strong and vigorous We see by experience a little quantity of Spirits extracted by Art hath much more vigour and strength in it than a far larger quantity in the common bulk Where the spirits are not united but dissipated in the common matter vis unita fortior Here are the spirits of many sins united in one in this going about to establish a mans own righteousness in opposition to the righteousness of God For 1 st Here is the Sin of ignorance not 〈◊〉 invincible ignorance for that cannot be iâ—â—puted as Sin to any but of willful or willinâ— ignorance as the Apostle Peter reproves thâ— scoffers of the last times 2 Pet. 3.5 〈◊〉 this they are willingly ignorant of c. Theâ— might have known if they would but theâ— were not willing to know they were willing to be ignorant that so they might scoff thâ— more freely at the promise of his coming And so here men are willingly ignorant oâ— Gods righteousness that they might establish their own So Rom. 10.3 For they being ignorant of Gods righteousness and going abouâ— to establish their own righteousness have not submitted themselves to the righteousness of God And v. 2. For I bear them record they have a zeal of God but not according to knowledge This ignorance and want of knowledge 〈◊〉 them is no extenuation or excuse of their sin but an aggravation of it as that whereby they i. e. the Jews are left without excuse because they might and ought to have known better seeing the whole dispensation aeconomy of the Ceremonial Law was in the proper scope and tendency of it to lead them out of themselves unto Christ to seek righteousness by Faith in him and upon this account they are as much without â—xcuse as the Gentiles were Rom. 1.19 20. Who when they knew God or might have â—nown him yet did not glorifie him as God 2 ly Here is the Sin of Enmity and Rebellion of the Will against God They submitted not themselves to the Righteousness of God ' â—is a Meiosis wherein more is implyed than exprest They submitted not but rebelled and set themselves against the Righteousness of God from the enmity of their Carnal mind And Christ saith unto this Generation of Men John 5.40 And ye will not come unto me that ye might have Life 3. Here is the Sin of Pride Going about to establish their own they submitted not themselves to the righteousness of God Going about to establish their own Righteousness here is the Pride of mans Heart he will exalt himself he will have somewhat of his own he will exalt his own Righteousness against the Righteousness of God and such is the Pride of man by nature that if he cannot have Righteousness and Life in himself he will not be beholden to another for it and if left to himself will rather perish eternally than go out of himself to seek Righteousness and Life in Christ. 4 ly Here also is the Sin of obstinacy anâ— willful reâ—using and rejecting the Righteousness of God in Christ though infinitely beâ—ter than their own and persisting thereiâ— in opposition to all the clear Light of God Word and those convictions of the Spirit fastned thereby upon their minds As the holy man Stephen tells them plainly Act 7.51 Ye stiff-necked and uncircumcised iâ— Heart and Ears ye do always resist the Holy Ghost As your Fathers did so do ye So that all these things with some others which might be mentioned do make it plainly appear to be a very sinful and wicked attempt in man to go about to establish his own Righteousness But 3. It is also a very dangerous attempt none can engage in this attempt but with the utmost peril and loss of his Soul if persisted in a mans own righteousness is a stumbling stone at which they stumble and so fall and perish eternally So fall upon that stone which breaks them to pieces and provoke till it falls upon them and grinds them to powder Namely Christ the Foundation stone in Sion So Rom. 9.32 For theâ— stumbled at that stumbling stone as it is written Behold I lay in in Sion a stumbling stone and rock of offence But who are they that stumbled But those that sought not Righteousness by Faith in Christ but as it were by the works of the Law And wherefore did they stumble at Christ and his Righteousness But because they went about to establish their own Their zeal their madness for a Righteousness of their own made them blind and not able to see the Righteousness of God made them enemies unto and haters of Christ and his Righteousness and in all the world none such enemies to Christ and the Righteousness of God as these none such inveterate Persecutors of Christ and his Holy Apostles and that spake against the things Preached by them as these men did contradicting and blaspheming Act. 13.45 1 Thes. 2.15 16. Their Zeal for their own Righteousness and made them exceedingly mad raging and foaming out their own shame against the truth of the Gospel viz. The Doctrine of Free Grace and Justification by Faith in Christ alone without the Deeds or Works of the Law Use. 3. This Doctrine speaketh by way of Exhortation and that first to Sinners and secondly to Saints first to them that are out of Christ and secondly to them that are in Christ. 1. To Sinners and such as are out Christ if there be no hope for you no poâ—sibility for you to obtain Righteousness anâ— Justification by the works of the Law in thâ— sight of God then be Exhorted to escapâ— for your Lives and fly for refuge unto Jesuâ— Christ the hope the only hope the 〈◊〉 hope set before you in the Gospel Yoâ— have no hope by the Law but there 〈◊〉 hope for you in Jesus Christ Grace for thâ— greatest Sinners in the World There iâ— hope in Christ for the Jew and for the Gentile There is no man upon Earth so holy that can be justified by the deeds of the Law And there is no man upon Earth so sinful and wicked but he may obtain Righteousness and be justified by Faith in Jesus Christ Rom. 9.30 What shall we say then that thâ— Gentiles who followed not after the Law of Righteousness have attained unto righteousness even the Righteousness which is of Faith Oh therefore make haste and fly for refuge unto Jesus Christ. The true Heirs of Promise Heb. 6.17 are described by this Character ver 18. Who have fled for refuge to lay hold upon the hopâ— set before us And all that are or shall be Heirs of Promise must and shall fly for refuge to lay hold upon this hope which is Jesus Christ who is entered within the vail who when
contempt of that which is or may be supposed or pretended to be his own Righteousness 4 Head And then Fourthly It is called the Righteousness of God as it is that Righteousness which only is and can be accepted of God in the matter of our Justification i. e. that Righteousness by which and upon the account whereof only a man may be Righteous and Justified in his sight For there is no other Righteousness by which a man may or can possibly be Justified in the sight of God Or that God accepts of and is well pleased with but this as the matter of our Justification as hath been already proved So that this only is the Righteousness of God as his Heart doth rest in it is well pleased with it and doth always accept it by Faith in his Son Jesus Christ and is not nor can be well-pleased without it And as a broken Heart is called the Sacrifice of God Psal. 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite Heart O God thou wilt not despise Properly or in propriety of Speech a broken Heart or Spirit is no Sacrifice but it was that God expected with all the Sacrifices which the People offered according to Gods appointment For the Sacrifices for Sin were always slain and so were offered up to God by Death and shedding of their Blood The Holy Ghost hereby signifying that as the wages of Sin is Death so every person that sacrificed and brought his offering for Sin did deserve Death And therefore though this Death was transferred and laid upon the Sacrifices which Typically did look unto Christ and so required Faith in Christ the Lamb or Sacrifice of God Which taketh away the Sin of the World as John 1.29 Yet the very Nature and Import of all the Sacrifices did plainly declare and imply that Sin was a bitter and a very evil thing that could not be expiated with less than Death And whosoever did present his Sacrifice to be slain and offered up for Sin did ipso facto acknowledge himself a Sinner to have deserved Death and to be Consumed in the Fire of Hell as the Sacrifices were either wholly or in part burnt and consumed in the Fire after they were slain And so were offered up not by Death only but by Fire also till they were consumed Now for a man to bring his Sacrifice to be slain and burnt in the Fire and salted with Salt and yet to have no inward sense and feeling of his Sin no feeling of the wrath of God due to Sin and so no inward Repentance towards God This was most hateful and abominable in the sight of God and so the Sacrifice of that Person was not accepted but despised of God as a piece of meer Hypocrisie and outward Formality for in this Man there is neither Faith in Christ nor Repentance towards God And therefore all the Sacrifices that Men did or could offer signified nothing as to Divine acceptation without this inward sense of sin and brokenness of heart This one thing a broken heart did signifie more than all Sacrifices without it and so it is put for and by the Holy Ghost preferred to all Sacrifices whatsoever the Sacrifices of God are a broken spirit and why was a broken spirit more than all Sacrifices and alone is called in the plural number not Sacrifice but Sacrifices the Sacrifices yea the Sacrifices of God but because of the Divine acceptation because God doth always accept this broken heart this contrite spirit A broken and a contrite heart O God thou wilt not despise The words are a holy Meiosis there is more implied than is exprest thou wilt not despise i. e. thou wilt certainly accept thou wilt graciously accept and be well pleased with Now therefore the Mystery is opened the meaning of this expression The Sacrifices of God are a broken spirit is abundantly made clear and plain It is in this respect that a broken heart alone is called the Sacrifices of God that or upon the account thereof God is well pleased yea more pleased than with all outward Sacrifices without it Even so this Righteousness which is by the Faith of Christ unto all and upon all them that believe is called The Righteousness of God because that this Righteousness only and above all others is that which carrieth the glory of the Divine acceptation God will not despise but will certainly will graciously accept this Righteousness whenever it is presented unto him upon the Faith of a repenting believing Sinner upon the Faith of him that worketh not i. e. that hath no Works or Righteousness of his own which he dares to offer or bring unto God but believeth on him that justifieth the ungodly as Rom. 4.5 His Faith is counted to him for Righteousness and God is well pleased with this Man for this Righteousness sake which is alone by Faith in his Son Jesus Christ. Now that God is well pleased with this Righteousness of his Son Jesus Christ is most clearly testified by the Voice from Heaven Mat. 3. ult This is my beloved Son in whom I am well pleased which Voice from Heaven was heard by John when Christ was baptized of him in Jordan and was now entred upon his work of fulfilling all Righteousness as v. 15. Then cometh this Voice from Heaven c. And again when Christ was transfigured upon the Mount a little before his Death and Translation into Heaven Now when he was about to finish his Obedience and whole Righteousness of the Law for us I say then again comes this Voice from Heaven Mat. 17.5 This is my beloved Son in whom I am well pleased and this Voice was heard from the most excellent glory by Peter James and John as 2 Pet. 1.18 Which Voice from Heaven we heard when we were with him upon the holy Mount Yea this is also testified by the suâ—e Word of Prophecy Isa. 42.21 The Lord is well pleased for his Righteousness sake meaning Christ as is manifest verse 1 2 3 4 6 7. of that chap. And it is not Christ alone or as a single Person but Christ considered as the Head and Root of the whole Church and so Jehovah is well pleased for his Righteousness sake with all them that believe and do bear and present this Righteousness of Christ in the hand of their Faith before the Father as that wherein only they desire to be found and stand before him Now that God is well pleased with all such and doth graciously accept them as just and righteous before him upon the account of this Righteousness is also as clearly testified unto by the holy Scriptures Act. 13.39 And by him that is Christ all that believe are justified and accepted as such as Rom. 5.19 For as by one mans disobedience many were made sinners or became sinners so by the obedience of one shall many be made righteous or become righteous in his sight And again Ephes. 1.6 To the praise of the
as James 1.17 18. Every good and every perfect gift is from above and cometh down from the Father of Lights with whom is no variableness neither shadow of turning Of his own Will begat he us by the word of truth that we should be a kind of first fruits of his Creatures And again Rom. 11.29 For the gifts and calling of God are without Repentance meaning the gifts of his Grace in Christ all the Gifts and Works of his new Creation are without Repentance God will not Repent nor alter or change what he hath done therein Now that this Righteousness of God which is by the Faith of Jesus Christ unto all them that believe is such plainly appeareth and is particularly declared in that it is called Everlasting Righteousness Dan. 9.24 which plainly referreth unto Christ the Messiah the most holy whose work it was to make an end of sins and to bring in everlasting Righteousness this Righteousness of God therefore brought in by Christ is everlasting Righteousness and remaineth unalterably and eternally the same through all ages and generations and through all Nations and Tongues and Kindreds of Men So that all which have been are or shall be justified in God's sight have been are and shall be so justified by Faith in Christ and by this Righteousness of God which is unto all and upon all them that believe for there is no difference betwixt Nation and Nation betwixt Jew and Gentile no difference betwixt them that were justified under the Old Testament and those which are justified under the New Testament no difference betwixt them that have been justified from the beginning of the World to this day and those that shall be justified in the Ages and Generations yet to come let them be never so many or never so long this Righteousness of God remaineth unchangeably the same by the Faith of Jesus Christ only and not by the works of the Law unto all and upon all them that believe in all Nations and in all Ages So in the old World all that were justified and saved were justified and saved by this righteousness of God which is by the Faith of Jesus Christ so expressâ—y 't is testified of Abel Enoch and Noah Heb. 11.4.5 6 7. They obtained Witness from God that they were righteous and pleased God and became Heirs of the Righteousness which is by Faith And that is this very Righteousness of God and none other and so all that were Justified in this World and since the Flood both before and after the Law of Moses were justified by this very Righteousness of God by the Faith of Jesus Christ as is plainly declared Heb. 11. from â—he 8. ver to the end of that chapter where â—peaking of Abraham Isaac and Jacob and Sarah yea of Joseph who all were before â—he Mosaical Law and Dispensation about 400 and 30 years in the revolution of time and afterward speaking of Moses of Joshuah of Rahab the Harlot yea of Gedion of Barak of Sampson of Jephthah of David of Samuel also and all the Prophets saith that these all obtained a good report through Faith And what was the good Report which they obtained Namely this that they were Righteous and pleased God and were justified in his sight by Faith in Christ and became the Heirs of the Promise and of this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe And then for the times of the Gospel or New Testament there is no need to say much only take a text or two namely Rom. 8.29 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified So that look now into God's Eternal Purpoâ—â— and Counsel of Grace in Christ and consider how God hath fore-known and fore-knowing hath predestinated to be conformeâ— to the Image of his Son all those many Brethren among whom Christ is the first born and consider also how all these are called in the dispensation of the fulness of times as Ephes. 1.10 for whom he did predestinate them he also called and whom he called them he also justified i. e. by Faith in his Son Jesus Christ who is therefore the first born among all these Brethren so that they are all as they come to be called according to this purpose justified in the sight of God by this Righteousness of God through Faith in Jesus Christ as Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us And as before ver 30. Whom he justified them he also glorified So that all that are elected of God in Christ and are or have been and shall be called according to Gods purpose are have been and shall be justified in this Righteousness of God through Faith in his Son and being thus justified shall be glorified And what shall we say then to these things God be for us who shall be against us And thus in the dispensation of the fulness 〈◊〉 times he doth gather together in one all â—â—ings in Christ both which are in Heaven 〈◊〉 which are on the Earth even in him 〈◊〉 gathers them into or under one head which is Christ by one and the same Faith â—nder one and the same Righteousness which 〈◊〉 not their own but the righteousness of God by Faith and into one and the same glorified estate in Heaven as Job 17.20 21. Neither pray I for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us and ver 22 23. And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one In these words Christ prayeth for them that already believed in him and also for all those that should afterward believe in him through their words i. e. the Apostolical word the everlasting Gospel to be preached unto all Nations and to the end of the World as Mat. 28.19 20. and that which Christ Prayeth for with respect to them all is that they may be one and that they may be made perfect in one that as the Father is in Christ and Christ in them they also maâ— be one in him and in the Father througâ— him now this union is founded in theâ—â— Justification by this Faith for here by thâ— Spirit on Christ's part given to theâ— and working Faith in them by the 〈◊〉 preached and by Faith on their
the first born amongst the many Brethren both Angels and Men being the head of the Election Yet as hath been said it doth not appear that they have any other or greater Righteousness than their own And as they are by nature greater and more excellent than we so their obedience may excel the obedience of man if he had also obeyed and fulfilled the Law of his Creator as they did Yet still the obedience of Angels and the righteousness wherein they are justified and stand before God is but the obedience and righteousness of Creatures though it be never so excellent though it be Angelical yet it is and can be but Creature righteousness And this righteousness which we have by Faith in Christ is God's Righteousness and therefore as God is more excellent than his Creatures so his Righteousness is greater and more excellent than theirs can possibly be And here see and behold again the triumph of Grace over sin and death that fallen man is raised again and advanced in Christ to a greater better and more excellent and glorious hope of righteousness by Faith in Christ not only than Man had in innocency or could have had by the works of the Law but also than Angels in Heaven have So that as they were preferred before us and set above us by nature we that believe are preferred before them by Grace for Christ took not Angelical but the humane nature into union with the Godhead in his own glorious person and is sat down in that nature at the right hand of the Majesty on high and we are said also to be sat down together with or in him in the heavenly places Ephes. 2.6 Whereas the Angels are not said to be sat down but to stand before the Throne and in the presence of God as Ministers and Servants Luk. 1.19 Rev. 5.11 Heb. 1.13 14. And the humiliation of Christ who was made a little lower than the Angels in our Nature hath exalted us with or in Christ above the Angels and we have a better righteousness than they Inf. 4. Again fourthly hence we infer how much it is the duty and interest of every man under these Heavens to whom the word of Salvation comes to believe in Jesus Christ and submit themselves to this righteousness of God The very name it carries the righteâ—â—sness of God is enough to bow every 〈…〉 to stoop to the authority of it and submit himselâ— unto it For it is the righteousness of God as he is the Author of it his Free grace hath conferred his Wisdom hath contrived found out and appointed and his Power hath wrought out this Righteousness for us in his Son Christ and he is only and infinitely well pleased with it and we are under the highest obligation to submit to it For 1. He hath commanded us so to do 1 John 3.23 And this is his commandment that we should believe on the name of his Son Jesus Christ. And when the Jews put the question to Christ John 6.28 What shall we do that we might work the works of God The answer is vers 29. This is the work of God that ye believe on him whom he hath sent And when the voice came from the most excellent glory and testifyed from the Father out of Heaven concerning Christ This is my beloved Son in whom I am well pleased The same voice also addeth the command and saith Hear him Mat. 17.5 So that the command of God declared makes it every Mans Duty to submit to this Righteousness of God by believing in his Son Jesus Christ. 2. It is a greater and more excellent Righteousness than that which is 〈◊〉 be supposed to be a mans own Righteousness for it is the Righteousness of God And what comparison is there betwixt the one and the other What is man That is a Worm compared with God whose name is I Am What is man Of the Earth Earthy compared with the Lord from Heaven 1 Cor. 15.47 And what then is the Righteousness of man or thine own Righteousness poor Worm compared with this Righteousness of God Surely thy own Righteousness is but filthy rags and thou thy self but an unclean thing Isa. 64.6 And why shouldest thou not be willing to part with thy rags thy filthy rags that thou mayest put on the Royal Robes of Christs Righteousness Should not a poor filthy beggar be willing to put off and throw away his rags that he may be washed and cleansed and put on the Royal Apparel which the King of his Grace hath provided for him and commanded him to put on that he may stand before him with acceptation Had Mordecai refused to have put off his mournful and dirty weeds of Sack-Cloth and Ashes the emblems of his shame and sorrow for the destruction designed by Haman and confirmed by the Kings Seal for this Mordecai and all the Jews and now ready for Execution Had I say Mordecai refused what a contempt would it have been of the Royal favour and Rebellon against the Royal command of so great a King How justly then might the King upon such a contempt of Mercy and Grace and his Royal Authority and Command withal have abandoned Mordecai and left him and all his People to the destruction afore-mentioned Oh man this is thy case and thou art the man here concerned Hath God of his Grace and Favour in his Son Christ conferred and provided such Royal Robes of Righteousness for thee and commanded them to be brought unto thee and commanded thee to put off thy rags of Self or thy own Righteousness And wilâ— thou dare to reject this Royal Grace and Favour and rebel against this Royal command of the great God How justly mayest thou for this contempt be abandoned of God for ever and left to perish in thy sins and the rags of thine own Righteousness And how canst thou think to stand before God in these rags Before him whose name is holy And who is of purer Eyes than to behold Iniquity With whom evil shall not dwell and in whose presence no unclean thing shall enter Canst thou dwell with everlasting burning Oâ— canst thou cloathed with Hay and Stable stand before consuming Fire Heb. 12. ult When Joshuah the High Priest stood before the Angel cloathed in filthy garments Satan stood at his Right hand to resist him Zech. 3.1 2 3. And he could not stâ—nd with acceptation till they took away his filthy garments and cloathed him with change of raiment vers 4 5. And then The Angel of the Lord protested unto him as verse 6. Saying thus saith the Lord the Lord of Hosts if thou wilt walk in my ways and if thou wilt keep my charge Then thou shalt also judge my house and shalt also keep my Courts and I will give thee places to walk among these that stand by Man know thou canst not stand nor walk before God the holy God with acceptation till thy filthy garments and filthy rags be taken away from thee and
and in a state of Death and Condemnation they were not justified from Eternity no not one of them that Live and are Justified by Faith in Christ for they all and always thus judge that they were all dead i e. condemned and not justified before they believed in Christ and do freely confess the truth and therefore not one of them doth profess or can profess any such Faith that he was Justified from Eternity Part. 6. This Doctrine of Justification from Eternity denyeth and overthroweth the Doctrine of Regeneration or new Birth and the necessity thereof which Christ himself doth plainly affirm and urge upon every man in this World John 3.3 5 8. and so do all the holy Prophets and Apostles as may be easily proved if there were any so bold as to deny it Now he that is Justified by Faith in Christ and hath this power and priviledge given unto him to become a Son of God as every true believer hath John 1.11 12. he also is born of God as John 1.13 which were born not of blood nor of the Will of the Flesh nor of the Will of Man but of God as James 1.18 Of his own Will begat he us by the Word of Truth not one Believer and so Justified person in this World but he is born of God and begotten of God and so is born again as 1 Pet. 1.23 being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever ver 25. And this is the Word which by the Gospel is Preached unto you so that not one person is or can be justified by Faith but at the same time and by the same word of Faith Preached to him and Believed by him he is also born again he therefore that saith he was justified from Eternity saith also that he was born of God from Eternity and he that was born of God from Eternity needeth not nor can be born again for Regeneration is but once and those that were born of God from Eternity are far from being new born Babes as all true Believers are after their first Conversion and Calling and as the Apostle Peter calleth and styleth them 1 Pet. 2.2 3. Part. 7. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth the Doctrine of Repentance and Conversion to God by Christ and by consequence takes away the necessity thereof the holy Scriptures do every where establish both in the Old and New Testament the necessity of Repentance and Conversion to God as Isa. 55.6 7. Act. 3.19 Act. 26.17 18. Luke 24.45 46 47. But he that saith he was justified from Eternity by consequence saith that he had remission of Sins from Eternity and that his Sins were blotted out from Eternity for Justification is Remission of Sins as Psalm 32.1 2 3. And blotting out of Sins as Isa. 43.25 And so he needeth not to Repent and be Converted for asmuch as he had his sins blotted out from Eternity and was Righteous from Eternity and well it is if men of these notions and traditions which they have received to hold do not become as the Pharisees of old so Whole as they need no Physician and so Righteous in their own Eyes that like the 99 Just Persons they need no Repentance or Conversion as Luke 15.4 8. And if the name of Repentance and Conversion shall still be pretended to and boasted of amongst them it shall only consist in making Proselytes to this their Tradition of Justification from Eternity which they call the Gospel and a more glorious Light than former Ages have enjoyed And some have not blushed to affirm than perhaps the Apostles had But let them take heed lest that Wo come upon them spoken by the Mouth of Truth himself Mat. 23.15 Part. 8. This Doctrine doth frustrate and make void all the ends of Christ Death and Suffering which are the Justification and Salvation of Gods Elect for if they were Justified from Eternity what need was there of Christs dying to obtain that for them which they had from all Eternity So that if this Doctrine be true as they affirm then as the Apostle saith in another case Gal. 2.21 Christ is dead in vain Part 9. This Doctrine of Justification from Eternity destroyeth and overthroweth the Doctrine and Order of God's new Creation in Christ and making all things new in him which the Holy Scriptures do every where establish both in the Old and New Testament This is certain the Old Creation was first and before the New else it were not new Adam was before Christ or the first Adam before the Second as Rom. 4.12 and 1 Cor. 15.45 46 47. And so it is written the first man Adam was made a living Soul the last Adam was made a quickning Spirit howbeit that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual The first or old Creation in Adam is the natural and the second or new Creation in Christ the Spiritual now that was not first which is Spiritual but that is first which was natural therefore the Workmanship of God in the natural or old creation was first And the workmanship of God in the new Creation in Christ is the Spirâ—tual and therefore last the second must be after the first or else 't is not second the new must be after the old or else the old is not old nor the other new Now Justification by Faith in Christ is Gods Workmanship in the new Creation as 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things i. e. the things of the first Creation in Adam are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. And therefore Reconciliation and Justification by Jesus Christ as ver 19. are parts of the new Creation in Christ as also is most manifest Eph. 2.8 9 10. 't is manifest I say that God at first setled all things So the first Adam and all men in him upon the foundation of the Law or Covenant of Works which settlement was broken or dissolved by the first transgression and Death entred upon all men by Sin and no hope or possibility of Righteousness or Life by that Law or Covenant any more therefore now God bringeth forth Christ the second Adam and settles all things again upon a new Covenant of Grace restoring Righteousness and Life by Jesus Christ to all that believe this is the new Creation that which is Spiritual Now therefore Justification and Salvation by Faith in Christ was not from Eternity because 't is Gods new Creation in Christ And forasmuch as the Old Creation and that which is Natural was not from Eternity but in Time 'T is manifest that Gods new Creation in Christ to any man in this World was not from Eternity but in Time for the first must be before the second and the old