The True Light Shining in Darkness, Text 3 – Errata

The True Light Shining in Darkness · Text 3 – Errata

p. 174Rom. 8.30.

And whom he called, them he also justified▪

HAving already opened and explained this Justification wherewith God doth justifie them whom he calleth, in the nature of it: we now proceed to speak of, and open, and explain the same as to the time of it; because not only the things themselves, but the time or times are to be searched into, when and wherein the things are, and are to be ministred unto us, 1 Pet. 1.11, 12. Searching what or what manner of times the Spirit of Christ which was in them did signifie.

And concer…ing this enquiry or search, there are and have been of late two several Doctrines or Opinions grea…l… cried up, and as confidently affirmed by some, and violently imposed upon their unwa…y hearers, and with the same Spirit of violence as furiously contended for by them, who are so imposed upon; As the Ephesian worshipers of Diana contended for her Goddess ship, as the Image that fell down from Jupiter out of Heaven, Acts 19.27, 28, 34, 35.

1. The first Doctrine and Opinion so cried up and contended for is; The Doctrine of Justification from Eternity; Or that Gods Elect were justified from all Eternity.

2. The second is like unto it; Which at least must be admitted without the least scruple or question: Justification from the time of Christ Death, or Resurrection: or that all Gods Elect were and are justified from the time of Christs Death or Resurrection, because the price was then paid by Jesus Christ, and he as Head of the Church discharged by his Resurrection, according to the Interpretation they p. 175give of Rom. 4. ult. Who was delivered for our offences, and raised again for our Justification; Which they suppose and take for granted, must needs imply the time as well as the thing of Believers Justification.

We shall therefore fairly and truly try both these Doctrines by the Holy Scriptures according to what we are commanded. 1 John 4.1. Beloved believe not every Spirit, but try the Spirit whether they be of God; for many false Prophets are gone out into the World. And we shall first try the first of these Doctrines; As namely,

Quest. 1. Whether Gods Elect, or any sort of men were justified from all Eternity, as some do say and affirm?

And unto this we answer affirmatively in two things. Namely,

1. That there is and was a gracious purpose, which God had purposed in himself from all Eternity, to Justifie and save his Elect through Faith in his Son Jesus Christ, Ephes. 1.9. According to his good pleasure, which he hath purposed in himself. And again, 2 Tim. 1.9. But according to his own Purpose and Grace, which was given us in Christ Jesus, before the World began. And the Apostle in the Context doth not only plainly imply, but expresly declare the same, when he saith, Rom. 8.28. To them, who are the called according to his purpose; and then, ver. 30. Whom he called, them he also justified; Therefore there is and was such a purpose in God before the World began to call and justifie them.

2. That all that have been, are now, or hereafter shall be justified through Faith in Jesus Christ, from the Foundation of the World, to the end thereof, have been, are now, and shall be Justified according to this Purpose, which God hath p. 176Purposed in himself before the World began, and no otherwise, as Ephes. 1.11. In whom also we have obtained an Inheritance; (And this Inheritance cannot be obtained without free Justification by Grace, as Tit. 3 7. Being Predestinated according to the Purpose of him, who worketh all things after (or according to) the Counsel of his own Will; For in that he saith all things, 'tis manifest, that he worketh this one thing amongst all the rest, even his Justifying his Elect through Faith in his Son Jesus Christ, after or according to this Counsel of his own Will; and Ephes. 1.3, 4. Who hath blessed us with all spiritual blessings in Heavenly places in Christ; Amongst which Spiritual Blessings, that of Justification must be acknowledged to be one, and none of the least or last of those blessings; It followeth, ver. 4. According as he hath chosen us in him, before the Foundation of the World; And again 2 Tim. 1.9. Who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and graee, which was given us in Christ Jesus before the World began. And this also is plainly declared in the Context, Rom 8.30. Whom he did Predestinate, them he also Called, and whom he called them he also Justified; And if you will ask how? The answer is, According to his Purpose, as ver. 28. According to this Purpose, he calleth them, and according to this Purpose he justifieth them: So that thus far we do consent and agree.

1. That there is and was a purpose in God from all Eternity to Justifie his Elect, through Faith in his Son Jesus Christ, And

2. That all that are justified, are justified according to this Purpose, which God had purposed in himself.

p. 177But then we distinguish betwixt, being under a purpose of Grace from all Eternity to be justified: And being Justified from all Eternity, and therefore though we grant and affirm the former, yet we deny the latter. Namely,

Neg. That Gods Elect, or any person in this World, are▪ or is, or ever were, or was justified from all Eternity. This Doctrine of Justification from Eternity, I say, we truly reject, disown, and deny, as a false and unsound Doctrine, and contrary to the Holy Scriptures: all which will more than sufficiently appear in these following Particulars.

Part. 1. This Doctrine in the consequent of it, doth deny, destroy and overthrow the truth and true Doctrine of Gods Election and Predestination, which the Holy Scriptures do establish, and which is one fundamental point of the true Christian Faith, and from whence doth spring as from a Fountain, all the parts of our Salvation; This is called, The Foundation of God which standeth sure, 2 Tim. 2.19. And this is that from whence as from a Fountain all the parts of our Salvation do spring, and proceed, Ephes. 1.3, 4, 5, 6, 7, 8, 9, 10, 11, 12. There are two parts of this Election of God, namely, foreknowledge, and predestination. Rom. 8.29. For whom he did foreknow, he also did predestinate; Now there neither is nor can be any foreknowledge or fore-ordaining of that which is from Eternity, for nothing can be said to be before Eternity: And foreknowledge and predestination must be before the things foreknown and predestinated, and therefore if Justification were from Eternity, there could be no foreknowledge, or predestination thereof; To speak with a holy reverence, God cannot be said to foreknow himself, p. 178or to fore-ordain his own blessedness, and enjoyment of himself alone, 'tis true, the blessedness of God doth consist in that knowledge and injoyment of himself, which he hath in and of himself eternally; But he could not fore-know himself, or fore-ordain himself this blessedness, because he hath and had this eternally, and nothing can precede, or be before eternity. Even so God could not be said to foreknow and predestinate his Elect to Justification and Salvation, through Faith in his Son Jesus Christ, if they were J…stified from all Eternity. And besides, it is …ritten, Gal. 3.8. For the Scripture foreseeing tha… God would justifie the Heathen through F…h, preached the Gospel before-hand to Abraham; saying, in thee shall all the Nations be blessed. Now the Scripture could not foresee that which was from Eternity: the Scripture may and doth declare that which was from Eternity, as John 1.1, 2. and 1 John 1.2, 3. but the Scripture cannot be said to foresee that which was from Eternity, yet the Scripture did foresee that God would justifie these elect Heathen through Faith: therefore these Heathen were not Justified from Eternity, though they were elected from eternity: he therefore that saith he was justified from eternity, and doth teach men so, doth by consequence overthrow the Foundation of Gods Election, and deny that himself and those he so teacheth were either fore-known or predestinated of God to Justification and Salvation through Faith in Christ.

Part. 2. This Doctrine of Justification from Eternity, doth by necessary consequences destroy and overthrow the Doctrine and Faith of reconciliation, which is also another fundamental point of the Christian Faith: Reconciliation must go before p. 179Justification, at least in the order of Nature, though not of time; God must be first reconciled to that person in Christ whom he justifieth in Christ, as 2 Cor. 5.18, 19. God was in Christ reconciling the World to himself: and then their justification follows, not imputing to them their trespasses; Reconciliation must be first, and then Justification follows, for God Justifies a sinner upon the account of the price paid, and satisfaction made by Jesus Christ, as Rom. 5.10. If when we were Enemies we were reconciled to God by the Death of his Son, &c.

Now reconciliation was not nor could be from Eternity, 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,

p. 1801. That every man in this World is really made and doth become a guil…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 'tis 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 p. 181from 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 p. 182Justified 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 p. 831that 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, 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 p. 184by 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 p. 185Conversion 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 p. 186or old creation was first; And the workmanship of God in the new Creation in Christ, is the Spir…tual and therefore last: the second must be after the first, or else 'tis 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. 'tis 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 'tis Gods new Creation in Christ; And forasmuch as the Old Creation, and that which is Natural, was not from Eternity but in Time; 'Tis 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 before the new; Therefore Justification and Life through Faith in Christ, was not from Eternity but in Time, p. 187though 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, 'tis 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 …ryed the Doctrine of them who denied the Resurrection, under pretence that it was past a ready: whom he convinceth and confu…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 dte…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 self… 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 …ustified from, by, through and upon the satisfaction, p. 188Merit, 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. 'Tis 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 p. 189and 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 'tis 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 p. 190on 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 ri…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 be…elieveth …n Jesus.

p. 191Neg. 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,

1st. 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 …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, p. 192for 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 o…: 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 p. 193name 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 p. 194are 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 justified from the time of Christs death, according to this Doctrine; so that they were as much and as truly justified in their unbelief, impiety, unregeneracy and enmity, as ever they were or came to be justified afterwards when they believed and embraced Christ, which is most contrary to the Scriptures, Acts 13.38, 39▪ Rom. 4.23 Ephes. 2.11, 12, 13. and Rom. 8.30. Whom he called, them be also justified.

Paul, when Saul a Blasphemer, Persecutor, and Iniurious, was as truly justified as Paul when p. 195called, a Convert, a Believer and a Preacher of Jesus Christ, contrary to the Scriptures, 1 Tim. 1.13, 14, 15, 16. and Acts 22.16. For Saul continued Unconverted, Uncalled, a Blasphemer, a Persecutor, and Injurious, Ignorant and an Unbeliever long after Christs Death and Resurrection; and yet according to this Doctrine must be justified when he lived, and continued in impenitency and unbelief and disobedience till that time; yea and all those Corinthians mentioned, 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 by the Spirit of our God. Now look back into the 9. and 10. verses; Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor efeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God: And such were some of you. Plainly implying that when ye lived in these sins uncalled, unconverted, impenitent and unbelievers, then you were not washed, nor sanctified, nor justified; but now since you were called, and converted 'tis otherwise with you than it was before: But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Ye were not justified before, but now ye are justified in the name of the Lord Jesus, i. e. since ye believed on that name; then ye were not washed, nor sanctified while ye wallowed in the mire of these sins, but now ye are washed, ye are sanctified by the Spirit of our God: Therefore they were not justified from the time of Christs death and resurrection, but from the time of their calling to Faith …n Christ who dyed and rose again long before. p. 196And that this must be the true sense of the Apostle, appeareth in that he tells them, but ye are justified in the name of the Lord Jesus; He thereby concludeth and that truly, they were not justified before; though the time of Christs Death and Resurrection was past before.

And thus have we finished also the tryal of this second Opinion or Doctrine of Justification from the time of Christs Death and Resurrection, and find it not to be a true Doctrine; a Doctrine not of God.

All therefore which now remaineth to be done, is to shew and assign the true time and season of Gods Justifying his Elect; and from whence the truly justified person may humbly date his own Justification according to the holy Scriptures, and have the seal of God in the true witness of his holy Spirit in the word for the proof it.

Lastly therefore, The due time and season of Gods justifying his Elect, through Faith in his Son Jesus Christ, according to the Scriptures, is the time of their respective believing, embracing, receiving and entertaining Christ; Christ in the promise, or the promise in Christ: for all the promises are yea and Amen in Christ, 2 Cor. 1.20. Not a promise alone without Christ, for that is to be suspected; the promise when given by the Father, and applyed by the Spirit is never alone or separate from Christ, but always in Christ and together with him: Even as Abraham is said to have received the promises when he offered up his only Son, Heb. 11.17. But Abraham did not receive the promise, or promises alone, i. e. without Christ, the substance of all the promises; but he received the promise in Christ▪ or Christ in and through the promises. For as God made no promise of Eternal Life out p. 197of Christ, but in Christ and through him, so we can receive no promise or promises of Eternal Life and Salvation but in Christ, and Christ in and together with the promise. And therefore Abraham is said to have received the promise of God in Christ, as God gave it to him, so he received it in Christ; as Gal. 3.16, 17, 18. He therefore that believeth with a justifying and saving Faith, receiveth Christ in the promises, and embraceth not the promises alone, but Christ in the promise: and therefore union with Christ, and receiving Christ into the heart, and promises, and all things else together, is the true Faith of Gods Elect, and the Faith of the operation of God, as 1 John 5.11, 12. This is the reward that God hath given to us, Eternal Life, and this Life is in his Son: He that hath the Son hath Life; and he that hath not the Son of God hath not Life; and Joh. 1.11, 12. He came to his own and his own received him not. But to as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name. So that in short, Faith is receiving Christ, and without Christ be received there is no believing, and where there is no believing there is no justification.

The true time therefore of God's justifying his Elect, is the time of their believing, i. e. of their receiving and embracing Christ; then, and not before, and thence ever after God doth justifie his Elect: And they may from thence date the time of their justification acccording to the Scriptures. As it was with Abraham, so it is with all the Children of Abraham; as it is written again and again; Abraham believed God and it was counted to him for Righteousness, Rom. 4.3. Now from the time that Abraham believed God from that time was he justified and ever after; even so it is with all p. 819the Children of Abraham; as, Rom 4.23, 24, 25. Now it was not written for Abrahams sake alone that it was imputed to him, but for us also to whom it shall be imputed: If we believe on him that raised up Jesus our Lord from the Dead; who was delivered for our Offences, and raised again for our Justification. Now therefore Christian, the time of Gods imputing Righteousness to thee, and justifying thee in Christ; is not the time of Christs dying and rising again, but the time of thy be…ieving on him and embracing him by Faith in thy heart who was deliver'd for thy offences, and raised again for thy justification.

And to produce this Faith in thee, and this believing God as Abraham did; these three things must necessarily concur, all which did concur in the Faith of Abraham: as namely,

1. There must be hearing; The word of God must be truly preached to thee, and thou must hear it▪ or there neither is, nor can be th…s Faith that justifieth; as, Rom 10.17. So then Faith cometh by hearing, and hearing by the word of God; and as v. 14, 15. How then shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent, i. e. se…t of God? And thus God himself Preached the Gospel to Abraham, Saying in thee and in thy seed, sha…l the Families of the Earth, or Nations, be blessed, as, Gal. 3.8. compared with Gen. 12.3. and Gen. 2….18. So then Abrahams Faith came by …aring Christ Preached.

2. The Spirit of God mu…t be given of God to thee, and received of thee by hearing the Faith or Doctrine of Faith Preached, as Gal. 4.2. Without which thou canst not receive the Spiritual p. 199things which the Gospel Preacheth, but they will seem foolishness to thee because they are Spiritually descerned, 1 Cor. 2.13▪ 14. and 1 Cor. 1.21, 22, 23, 24. Joh. 6.44, 45. and again verse 60 — 66. The word preached I say, will never be rightly understood till God by his Spirit openeth thy Heart to understand, as Luk. 24.45, 46. Acts 16.14. And thus God opened Abrahams Heart to understand the Gospel or the promise in Christ preached to him by the gift of his holy Spirit.

3. This Faith must be wrought in thee by the same Spirit, for this is the Faith of the operation of God, as Col. 2.12. The gift of God; as Eph. 2.8. Produced by the exceeding greatness of his power, as when he raised Christ from the dead; Eph. 1.17, 18. Which was done by the power of the Holy Ghost, Rom. 1.4. Rom. 8.15. And thus was Abrahams Faith wrought in him and it was given him to believe, his Faith was not of himself, but was the gift of God; otherwise Abraham might have had whereof to boast, but not before God; as, Rom. 4 2, 3.

And thus Abrahams believing God, was as much of the Sovereign will of Gods grace and favour to him, as his imputing Righteousness to him upon his believing. And thus it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. So it was with Abraham, and so it is with all the Children of Abraham; and the Lord grant it may be so with thee: Abraham belived God and it was counted to him for Righteousness. That was the time of Gods justifying him through Faith in Christ; do thou believe God as Abraham did and it shall also be counted to thee for Righteousness, and this shall be the time of Gods Justifying thee through Faith in his Son Jesus Christ: Even then p. 200when all these things concur in thy Faith, as they did in Abrahams. 1. The hearing of Faith or the word of Faith preached to thee: 2. Gods giving and thy receiving the Spirit through this hearing of the Faith Preached: 3. Faith wrought in thee by the same Spirit to receive Jesus Christ: This time I say again, and no other is or can be assigned according to the holy Scriptures for thy Justification in Gods sight. When this Faith cometh into thy Soul, then cometh this Blessedness of thy Justification, whether it be in Circumcision or in uncircumcision, Rom. 4.8—12.

foreign.

FINIS.

ADVERTISEMENT.

BY the inadvertency of the Printer these few Errata's have happened in the first sheet of this Book. In the rest more care has been taken, so that there are no faults but what are unavoidable. In Page 3. of the first Epistle, Line 15. for did Read do. in p. 4. l. 2. for works, r. words. l. 14. r. did then. in p. 5. l. 17. for fiery, r. feirce. in p. 13. l. 29. r. the Kingdom. in p. 4. of the 2d. Epist. dele▪ the 42. ver. of Mar. 9. & r. 41. in p. 6. l. 17. r. 2. v. of Rom. 6. in p. 7. l. 19. r. into the City.