THE PATH-WAY TO JUSTIFICATION, PLAINLY PROVING
Written by Thomas Kilcopp.
The righteouſneſſe of God (without the Law) is manifeſt, being witneſſed by the Law and the Prophets, even that righteouſneſſe of God, which is by the faith of Chriſt unto all, and upon all that believe.
LONDON, Printed in the Year, 1660.
Even we have believed into Jeſus Christ, that we might be juſtified by the faith of Christ, and not by the works of the Law, for by the works of the Law ſhall no fleſh be justified.
PAƲL wrote this Epiſtle purpoſely to withdraw the Galatians from the works of the Law. They which had by Pauls preaching received the truth, were now by falſe teachers drawne aſide to Jewiſh cuſtomes, as Circumciſion, the obſerving of dayes, times, months and years, for which Paul chides them, diſdainfully terming ſuch cuſtomes another Goſpel, and weak and beggerly elements, and oftentimes he terms them the works of the Law, this term is uſual. Paul hath in chiding of them 3 onſets, one ends with the 2. chap. another with the 4. and the laſt with the Epiſtle.
In his firſt onſet is a reproof for turning to another Goſpel, meaning the Law and the works of it.
Secondly, He exhorts them to let him be accurſed that preacheth otherwiſe then what he had taught them, ver: 6, 7, 8, 9.
Thirdly, So to do he brings two Motives: firſt, becauſe what he had taught them was not of man but of God, verſ. 10, 11. for2 they knew that he had been ſo zealous of the Jews Religion as to perſecute the Church and truth of Chriſt, till God by revelation made truth known to him, revealing Chriſt in him, and then without the leaſt demur he preached the truth.
2. Another Motive to conſtancie in the truth, is his own example for 17 years together, of which he brings two inſtances; firſt, his not ſuffering falſe brethren to circumciſe his companion Titus, chap. 2. to verſ. 7. ſecondly, in not ſuffering Peter one of the three chief Apoſtles to bauk with the truth, in ſhunning to eat with the Gentiles, to the end of the chap. in which inſtance note.
1. He did reprove Peter, and that to his face.
2. The cauſe why, for he was to be blamed, ver. 11.
3. Peters ſin, he for fear of the Jews did ſhun to eat with the Gentiles, ver. 12, 13.
4. His words of reproof, and therein firſt, he reaſoneth the caſe with Peter, why he a Jew, who had already lived as the Gentiles ſhould hereby force the Gentiles to live as do the Jewes; ſecondly, affirmeth to Peter theſe words, We who are Jews by nature and not ſinners of the Gentiles, knowing a man is not juſtified by the works of the Law, but by the faith of Jeſus Christ, even we have believed into Jeſus Chriſt, that we might be juſtified by the faith of Chriſt, and not by the works of the Law, for by the works of the Law ſhall no fleſh be juſtified, the laſt part of the ſaid affirmation, I ſpeak from, wherein ſee 1. an end to obtain, to wit, Juſtification; 2. the means to obtain it, to wit, Chriſts faith and our belief, without the works of the Law. We have believed into Jeſus Chriſt, this is the preparative means on our part, that we might be juſtified, this is the end to obtain, by the faith of Chriſt, this is the executative means on Chriſts part, and not by the works of the Law: Levitical ſhadows tend not to juſtification; See here, a diſtinction between belief and juſtifying faith; one is ours, the other Chriſts; the one a preparative, the other the executative means, our beliefe precedes Chriſts faith to juſtification, but the works of the Law are wholly excluded, but the preparative means on our part is not a bare belief, but a belief into Chriſt, the word is not〈…〉〈 in non-Latin alphabet 〉but〈…〉〈 in non-Latin alphabet 〉, that is, not in, but into, as Schollars affirm. Doctrines are theſe,
Firſt, That juſtification is the chief end to obtain here: This is the promiſe to Abraham, the price of our high calling, but to this3 all do aſcent, but the truth here held forth, and which will be oppoſed is this;That our believing into Chriſt is a mediate, and Chriſts faith the immediate means of our juſtification, without the works of the Law.
This I ſhall firſt prove, and then declare the marrow of it, to prove it I ſhall prove four things.
1. That Chriſts faith is a means of our juſtification.
2. That our belief into Chriſt is a means alſo.
3. Our belief is a mediate, and Chriſt faith is the immediate means.
4. And all this without the works of the Law.
That juſtification is by the faith of Chriſt, and that it is not by the works of the Law, is the thing affirmed. That our belief is a means preparative, and Chriſts faith the alone means executative, is here included, We have believed into Chriſt, that we might be juſtified by the faith of Chriſt, mark it, they had already believed into Chriſt, and to this end, to be juſtified by Chriſts faith, but ſee it alſo by other Scriptures.
Firſt, That Chriſts faith is a means of juſtification, for God doth juſtifie the circumciſed by faith, and the uncircumciſed through faith; Rom. 3.30. by faith, to wit, the faith of Chriſt, for Paul after his converſion to Chriſt, deſired to be found in Chriſt, that is, ſaith he, not having my own righteouſneſs, but that which is by the faith of Chriſt, the righteouſneſſe which is of God by faith, Phil: 3.8, 9. none are juſtified, but by the faith of Chriſt.
Secondly, Mans believing into Chriſt is alſo a means leading thereto, for Chriſt Jeſus is ſet forth to declare Gods righteouſneſſe, that he might be juſt, juſtifying him that believeth into Jeſus, Rom. 3.26. None are by Chriſts faith juſtified, that do not firſt believe into Chriſt, becauſe God is juſt in juſtifying.
Thirdly, Chriſts faith is the alone immediate means, nothing comes between that and our juſtification, but mans belief is a means mediate, or at a diſtance, for Chriſts faith comes between mans belief and his juſtification, for Gods righteouſneſſe is witneſſed by the Law and Prophets, even that righteouſneſſe of God which is by the faith of Chriſt, unto all, and upon all that believe; Rom. 3.21, 22. The Scripture hath concluded all under ſin, that the promiſe by4 the faith of Jeſus might be given to them that believe, Gal. 3.22. here we ſee that the promiſe, even the righteouſneſſe of God, is by the faith of Jeſus, that is the immediate means, but thoſe that it cometh to and upon, thoſe to whom it is given, do firſt believe this is a means too, but at a diſtance. God worketh all things after the counſell of his own will, that we might be to the praiſe of his glory, who firſt truſted in Chriſt, In whom ye truſted after ye heard the word of truth, in whom alſo after ye believed, ye were ſealed with the holy ſpirit of promiſe, the earneſt of our inheritance, Eph: 1.11, 12, 13. We ſee here how according to the counſel of Gods will, belief is after hearing, and being ſealed with the holy ſpirit is after believing, and our inheritance is after ſealing: for the ſeal is but the earneſt thereof; juſtification is before glorification, belief before juſtification, and Gods word before our belief: Note further, that Chriſts coming and dying is that that procureth our light by his word, this ſlain Lamb hath prevailed to open the book (of Gods will) Rev. 5. And Chriſt came becauſe the father in love ſent him, God ſo loved the world that he gave his only begotten ſon, that whoſover believeth into him ſhould not periſh, but have everlaſting life, John 3.16.
The firſt and moſt remote cauſe of mans juſtification, is the Fathers love ſending his ſon: The next, not ſo remote as that, is the ſons coming and dying: The third, not ſo remote as either of them, is mans enjoying the effect of Chriſts death: to wit, light with life: The fourth cauſe, not ſo remote as the three former, is mans well uſing life and light: The fifth and laſt cauſe, a cauſe not remote, but immediate, is the faith of Chriſt: The three firſt cauſes are common to all mankind, God ſo loved the world, and (by his ſon) faſhioneth all their hearts alike, Pſal. 33.14, 15. Enlighteneth every one coming into the world, John 1.9. but mans belief is the firſt, and the faith of Chriſt the laſt ſpecial cauſe, all men have not faith, but one is a mediate, the other an immediate cauſe.
Fourthly, The works of the Law are no means at all, a man is juſtified by faith, without the deeds of the Law, Rom. 3.20.27, 28. and ſo much for proof: But to prove theſe things and yet to miſunderſtand all, is to no purpoſe; Therefore ſee5
Firſt, To be juſtified is to be made juſt, juſtifie, is (in the plaineſt Engliſh) make juſt, as purifie is make pure, purification, is making pure, or as glorifie, is make glorious, glorification, making glorious, ſo juſtifie, is make juſt, juſtification, is making juſt; to be juſtified is to be made juſt, or righteous, as by Scripture alſo may appear, For as by one offence, judgement came on all to condemnation, ſo by one righteouſneſſe the gift is toward all, to the juſtification of life, for as by one offence many were made ſinners, ſo by one righteouſneſſe ſhall many be made righteous, Rom. 5.18, 19. It is not by the offence of one, but by one offence, that many are ſinners, as the Tranſlater confeſſeth in the Margin. We are not condemned for Adams act, God is not ſo partial or unequal in his dealings with man, as to ſet the childs tooth on edge, for the fathers eating ſowr grapes, as Ezck: 18. but by one offence, that is, luſting to ſin as he did, death came on all, becauſe all have ſinned, verſ. 14. We need not the imputation of his ſin to condemn us, for we have all luſted to ſin as well as he, which firſt luſting of every man is the mother that conceives ſin in him, read James 1.13, 14, 15. ſee another proof, He that knew not ſin was made ſin, (a ſin offering, as Iſa. 53.) for us, that we might be made the righteouſneſs of God in him. 2 Cor. 5.21. the juſtified are made righteous.
Obj: But declaring juſt, is figuratively termed juſtifying, ſome juſtifie the wicked for a reward, and God juſtifieth the ungodly, Rom. 4.5.
Anſw. But they are wicked that do ſo juſtifie the wicked, and a juſt God cannot ſo do, though he be exceeding gracious and merciful, yet he cannot clear the guilty, Exod: 20.7. & 34, 7. Numb: 14.18. God can juſtifie, that is, make juſt one that was ungodly, but cannot account him juſt till he be ſo; If I ſin ſaith Job (a believer) thou markeſt me, and thou wilt not acquit me, Job 10.14. But if the unjuſt become juſt, doing what is lawful and right, God will account and declare him juſt, and not impute former ſins to him, in caſe he ſin no more; as in Ezck: 18, 7, 8, 9.6 and Ezck: 33.14, 15, 16. God cannot wickedly juſtifie, by declaring the ungodly to be juſt, while he remains unjuſt, but when he is juſt, God can juſtly account and declare him juſt, though he hath been unjuſt, and ſo to be juſtified is to be made juſt.
Thirdly, But ſee alſo what the faith of Chriſt is, by which we are made juſt, and herein.
Firſt, What is Chriſts faith? 1. His word is ſo called, The faith which Paul once deſtroyed, Gal. 1.23. The faith of our Lord Jeſus Chriſt, James 3.1. Revel: 2.13. & 14.12.
Secondly, Chriſts Spirit is ſo called, as the comparing of Scripture will evidence, as, We have acceſs to the father by one ſpirit, acceſſe with confidence by the faith of him, Eph. 2.18. & 3.12. Being juſtified by faith we have peace with God, and acceſſe to this grace wherein we ſtand, Rom. 5.1, 2. Here we ſee, that the Spirit of Chriſt is the faith of Chriſt whereby we are juſtified. Again, Chriſt is ſaid to dwell in our hearts by faith, Eph. 3.17. that is, by his Spirit, for he dwells in none otherwiſe, as Rom. 8.9, 10, 11. Ye are not in the fleſh but in the ſpirit, if the Spirit of God dwel in you, but if any have not the ſpirit of Chriſt, he is not his, and if Chriſt be in you, &c. We here ſee that if the Spirit of God or Chriſt dwel in us, then Chriſt is in us and we are his, but elſe not, ſo that Chriſt by his faith, that is, by his ſpirit dwelleth in the juſtified, and the Spirit of Chriſt is called the faith of Chriſt, for it is indeed the ſpirit of faith, 2. Cor. 4.13. though the word of Chriſt is the faith of Chriſt in the fruit, the Spirit of Chriſt is the faith of Chriſt in the root, and that by which we are juſtified. It is not his word meant here, for that precedes believing, but Chriſts juſtifying faith, is after our believing; and ſo, no leſſe then the Spirit of Chriſt juſtifieth: But ye are waſhed, but ye are juſtified, in the name of Chriſt, and by the Spirit of our God, 1 Cor. 6.11. He that is leaſt in Zion ſhall be called Holy; When, even when the Lord ſhall have waſht away the filth of the daughter of Zion, by the ſpirit of judgement, and by the ſpirit of burning: Iſa. 4.3, 4. ſo that Chriſts ſpirit only is his faith by which we are juſtified.
Secondly, See how we are juſtified by the faith or Spirit of Chriſt.
7Anſw. By the conveyance of it and not otherwiſe, not by a bare imputation, but by a gift. Having given us his holy ſpirit, 1 Theſſ. 4.8. He that keeps his commandements dwelleth in him, and he in him, hereby we know we dwell in him, and he in us, even by the ſpirit which he hath given us, 1 John 3.24. & 4.13. They that receive abundance of grace & of the gift of righteouſneſs, ſhall reign in life, &c. Rom. 5.17. He ſhall receive a bleſſing from the Lord, even righteouſneſs from the God of his ſalvation; Pſal. 24.5. See how juſtification is the bleſſing of Abraham, a gift of righteouſneſſe, given and received, and ſo the juſtified are partakers of the Divine nature, therefore Let the Heavens drop from above, let the skies pour down righteouſneſs, and bring ſalvation; alſo, let the earth open, that righteouſneſs may ſpring up, &c. Iſa. 45.8.
Thirdly, How know we that we are juſtified by the faith, or ſpirit of Chriſt?
Anſw. They to whom Chriſts ſpirit is given, are joyned to the Lord and but one ſpirit 1 Cor. 6.17. He that is born of the ſpirit is ſpirit, John 3.6. they are as Chriſt is; Chriſt dwels in them, and they in him, yea Chriſt lives in them, and they live by his faith, and all old things are done away, and all things in them are become new, thoughts, words, deeds and nature are new, they being new creatures, are changed from glory to glory, as by the ſpirit of the Lord, 2 Cor. 3.18. & 5.17. their love being perfected they (thenceforth) cannot ſin, becauſe they are born of God. He keepeth himſelfe pure, and the wicked one cannot touch him, 1 John 3.9. & 4.17. & 5.18. The old man is crucified, and body of ſin deſtroyed in them, and for this very purpoſe, That thenceforth they ſhould not ſerve ſin, being dead, and riſen with Christ, they are freed from ſin, Rom: 6.5, 6, 7. The very root of ſin is took away if once juſtified, and ſo much to the ſecond particular.
Thirdly, See next what it is to believe into Chriſt, and ſo
Firſt, To believe into Chriſt is to come unto, or into him by believing, ſuch as enter not into him by believing, do not believe into him; He that cometh to me (ſaith Chriſt) ſhall never hunger, and he that believeth on (into) me ſhall never thirſt, John 6.35. He that8 cometh to God, muſt believe that God is, &c. Heb. 11. none can come to him without believing, but many believe without coming, but they believe not into Chriſt, except they come to Chriſt by believing; and therefore Chriſt exhorts men thus, If any man thirst, let him come to me and drink, and then explaines it thus, he that believeth into me, as ſaith the Scripture, out of his belly ſhall flow, &c. John 7.37, 38. ſo then, to believe into Chriſt, is to come by believing to him.
Secondly, What of Chriſt muſt we believe into, or come into; 1. Not into his perſon, which is far above the higheſt heaven, Eph. 4.10. 2. Not into his Spirit, entrance into that, himſelfe giveth us, by his own faith, after we have believed into him; but
Thirdly, In general to believe into Chriſt, is to believe into his word; John 8.30, 31. As he ſpake theſe words many believed on him, (into him) and to theſe, ſaith Chriſt, if ye continue in my word, ye are my Diſciples indeed. 1. He preacht to them; 2. They believed into him; 3. Theſe he encourageth to continue in his word, ſo that, to believe and abide in his word, is to believe and abide in him. If that which ye heard from the beginning ſhall remain in you, ye ſhall continue in the Son, and in the Father, 1 John 2.24. I am the true vine (ſaith Chriſt) ye the branches, he that abides in me, and I in him ſhall be fruitful, and what is this abiding in him, he tells us, If (ſaith he) ye abide in me, and my word abide in you, &c. John 15.1, 2, 3, 4, 5, 6, 7. therefore let us while we have the light believe into the light, that is, into the word; believe into that, and ye believe into Chriſt, thus in general.
Particularly, To believe into Chriſt, that is, into his word, is to believe into his name, and into his converſation.
Firſt, Into his name, as many as received him, to them gave he power to become Gods children, even to them that believed into his name, John 1.12. and they are condemned for not believing into him, which believed not into his name. John 3.18. We muſt believe into the outſide or profeſſion of his name, by yeelding to the Ordinance of dipping. Go ye therefore and diſciplize all Nations, dipping them, into the name of the Father, Son, and holy Spirit, Mat. 28.19. and into the inſide of his name, which is holineſſe, by ceaſing to ſin; Holy and Reverend is his name, Pſal. 111.9. Let every one that nameth the Lord Jeſus depart from iniquity; 2 Tim.
Secondly, Believe into his converſation, that is, ſo to believe, as to put off (as concerning the converſation) the old man which is corrupt,9 and put on the new man, which is after God created in righteouſneſs and true holineſs, Eph. 4.22, 23, 24. Put yeon the Lord Jeſus Chriſt, and make no proviſion for the fleſh to fulfil the luſts of it, Rom. 13. We ſee here, that to put on a new converſation is to put on the Lord Jeſus Chriſt; alſo to put it on or to enter into it, we know to be one and the ſame thing. Holineſs, the inſide of his name, is but the outſide of his converſation, and perfect right eouſneſs, the inſide of his converſation, we believe into: When with the heart we believe unto righteouſneſs, and witneſs with the mouth unto ſalvation, Rom. 10.10.
Obj: Is not the uſe of ordinances coming to Chriſt?
Anſw. Thereby we draw nigh with our bodies, but if our ſpirit be not alſo brought unto him by ſubmiſſion to his will, our bodily drawing nigh, will be in vain, Matth. 15.9.
Thirdly, See what belief is termed a believing into Chriſt, or unto Chriſt. It is only a practical belief, that brings us to Chriſt, to his converſation, for belief with works is dead, that moves not, but lively ſtones, by a lively belief, come to Chriſt the living ſtone, 1 Pet. 1.1. to the 7. ſinning is going from Chriſt, and obedience, is coming to him. Draw nigh to God and he will draw nigh to you, how ſo, he tells us, cleanſe your hands ye ſinners, and puriſie your hearts ye double minded Jam. 4.7, 8. Come unto me (ſaith Chriſt) all ye that are weary and I will give you reſt, how muſt we come? he tells us, Take my yoke upon you and learn of me, and ye ſhall find reſt to your ſoules; Matth: 11.28, 29. He is the author of eternal ſalvation, to all that obey him. He ſaves to the utmoſt all that come to God by him; Heb. 5.9. with Heb. 7.25. nothing but obeying him, is coming to God by him.
Fourthly, Believing into Chriſt, or, obedience to his commands; is a preparative to juſtification, none are juſtified, till they firſt keep Gods law, and all ſuch obtain it. It is not the hearers of the Law that are juſt before God, but the doers of the Law, ſhall be juſtified. Rom. 2.13. ſuch as firſt obey him, he ſaves with an eternal ſalvation. If juſtified, then ſaved from the power, or roote of fin, and ſo fin can bud no more in them, therefore cleanſe hand, tongue, and heart from ſin, and thou ſhalt receive the bleſſing from the Lord, even righteouſneſſe, (a righteous ſpirit) from the God of thy ſalvation, Pſal. 24.5. He that believeth into me (ſaith Chriſt) out of his belly ſhall flow rivers of living water, and this ſpake he of the ſpirit, which they that believed on him ſhould receive, John 7.38.39. Chriſts juſtifying ſpirit is not obtained without obedience preceding; and if perfect obedience precede,10 juſtification will through grace ſucceed. He that hath my commandements and keepeth them (ſaith Chriſt) he it is that loveth me, and he that loveth me, ſhall be loved of my father, and I will love him and will manifeſt my ſelf to him. This admirable promiſe made a Diſciple ask him, how it was, or why it was that he would manifeſt himſelfe to them and not to the world, and Chriſt again gives him the cauſe, ſaying, if a man love me, he will keep my word, and my father will love him, and we will come and make our abode with him, John 14.21, 22, 23. If we keep in a way of ſin, Chriſt cannot come to us, to juſtifie us, but if we leave ſin and walk in the way of righteouſneſſe, he will come to us, for he meeteth ſuch as rejoyce in working righteouſneſſe, which remember him in his wayes, Iſa. 64.5. let the ſinner leave ſin, and walk in all the ſtatutes of life, without ſinning again, and he ſhall live; that is, ſhall be juſtified, Chriſt ſhall live in him, and his life thenceforth ſhall be by the faith of the Son of God, Ezek: 33.15. Gal. 3.20.
Then ſeek juſtification by a Godly life, While ye have the light believe into the light, that ye may be the children of the light; John 12.36. Adde to belief vertue, giving all diligence that all vertue may abound in you; for, then ye will not be barren in knowledge, then ye will make your calling and election ſure, and then ye ſhall never fall, becauſe an entrance will be miniſtred unto you, into the everlaſting Kingdome of our Lord Jeſus Chriſt, 2 Pet. 1. Therefore ſow to your ſelves righteouſneſſe, reap mercy, plough up your follow ground, for 'tis time to ſeek the Lord, till he come and reign righteouſneſſe upon you; Hoſea 10.12. Thus ſaith the Lord, keep judgement, do juſtice for my ſalvation is neer to come, and my righteouſneſſe to be revealed; Iſa. 65.1.
Secondly, Let this doctrin be alwayes taught, That believers be careful to maintain good workes, being profitable to men, Godlineſs is profitable to all things, having the promiſe of the life that now is, and that that is to come; Tit: 3.8. 1 Tim: 4.8. of juſtification here, and glorification hereafter, but if they draw back, God will have no pleaſure in them: and ſo much to the third particular.
Fourthly, See what the works of the Law are, without which juſtification muſt be, and herein11
Firſt, To know what the works of the Law are, we muſt know what Law is ſpoken of, for the doing what any Law requireth, is the work of that Law, as Exod: 18.20. Chriſt and the Jews did in general by the Law, mean all the writings of Moſes, as Matth. 7.12. John 1.47. in which Law, are weighty matters, as judgement, mercy and faith, and ſlighter matters concern the Levitical worſhip, as Tithes and the like, Matth: 23.23. and Paul, whoſe words we have in hand, calleth ſometimes the whole, and ſometime each part, the Law.
Firſt, Sometime (though ſeldome) he calleth the weightier part, even the ten commandements the Law, as in theſe words, He that loveth fulfilleth the Law, for this, thou ſhalt not commit adultery, thou ſhalt not kill, thou ſhalt not bear falſe witneſs, thou ſhalt not covet, or any other command is comprehended in this ſaying, Thou ſhalt love thy neighbour as thy ſelf, love doth his neighbour no ill, therefore is love the fulfilling of the Law; Rom: 13.8, 9, 10. By Law here is meant the ten commands, alſo the ſame in Gal: 5.14.
Secondly, He moſt uſually calleth the ſhadows of the Levitical Prieſthood the Law, and ſo, if the Prieſt-hood be changed, there is of neceſſity a change alſo of the Law. Were Chriſt on earth, he could not be a Prieſt, for there are Prieſts which according to the Law offer gifts. Again, Sacrifice and offerings, and burnt offerings, and ſin offerings thou wouldſt not, nor hadſt pleaſure therein, which are offered according to the Law; Heb: 7.12. & 8.4. & 10.8. In ſuch places ſpeaking contemptibly of the Law, he meaneth by the Law, only Levitical ſhadows: but preſſing us to keep the Law, then by the Law he meaneth the ten commands. Alſo, when Paul ſpeaks of both, and would diſtinguiſh between them, then the ſubſtance is called the law of faith, and ſhadows called the law of works, and this without variation: and as ſhadows only, is called the Law of works, ſo only the obſervation of ſhadows, he calleth the works of the Law, as for inſtance, Rom. 3.27, 28. ſith Juſtification is by faith, boaſting (ſaith he) is excluded, but by what Law? by the Law of works, Nay, but by the Law of faith, therefore we conclude, a man is juſtified by faith, without the deeds of the Law. The Law of works, or works of the Law is put in oppoſition to faith, or the Law of faith. Weak and beggerly elements12 only are the works of the Law, without which juſtification is, as may further appear.
Firſt, From the ſcope of this place, theſe words being part of Pauls reproof to Peter; Peter a Jew, knowing the partition wall broken down, had eaten with Gentiles, and afterward through fear of ſome Jews which came from James he withdrew, for which Paul ſharply reproves him, in which reproof he firſt reaſons the caſe with Peter, Why he a Jew that had already lived as the Gentiles, ſhould now (in ſo doing) compel the Gentiles to live as do the Jews, and then affirmed to Peter theſe words, We who are Jews by nature, and not ſinners of the Gentiles, knowing that a man is not juſtified by the works of the Law, but by the faith of Jeſus Chriſt, have believed into Jeſus Chriſt, that we might be juſtified by the faith of Chriſt, and not by the works of the Law, &c. ſo that, what Paul before called, living as the Jews, he now calleth, the works of the Law, and looking yet backward, we find the ſame termed, the Jews Religion, which is here termed, living as do the Jews, or works of the Law, as ch: 1.13, 14. Alſo looking forward, we find the ſame termed, wordly, weak and beggerly elements, which is here termed, living as the Jews, and the works of the Law, with the nomination of ſome particulars, as obſerving of days, times months and years; ch: 4.3.9, 10, 11. and ſo it is not good works, but beggerly rudiments, and they only are the works of the Law, by which no fleſh is juſtified.
Secondly, This very term (the works of the Law) never was by Paul or any Apoſtle applyed to good works: as the rule of righteouſneſſe, or law of faith, was never termed, the law of works, ſo obedience thereto, or good works, was never termed, the works of the Law. Read and conſider, Rom: 3.27, 28. Rom. 9.30, 31, 32. Gal: 3.10. It is not ſubmiſſion to the Law of faith, but to that law which is not of faith, which are termed the works of the Law.
Thirdly, The current of Scripture confirmeth this, for to ſay we are juſtified without good works preceding, is as contrary to truth, as darkneſs to light. For,
Firſt, We are ſaid to be Juſtified by faith, without the deeds of the Law, but not without firſt keeping the Royal Law, if that be not firſt exactly kept, we ſhall never be juſtified, for it is not the hearers, but only the doers of the Law, that ſhall be juſtified: Rom 2.13. yet without the works of the Law, that is, without ſin offerings, though according to the Law.
13Secondly, All that are of the works of the Law are under the curſe, Gal. 3.10. What is every one that keeps the Royal Law accurſed? or, doth every good work a man doth, curſe him? or doth perfect walking, make him perfectly curſed? Nay, but the contrary, onely breakers of the Law are curſed, and only keepers of the Law are bleſt. Thou haſt rebuked the proud, they are curſed which doe erre from thy commandements, but, Bleſſed are the undefiled in the way, walking in the Law of the Lord: Bleſſed are they that keep his teſtimonies, that ſeek him with their whole heart. They do no iniquity, they walk in his wayes, Pſal. 119.1. 2, 3.21. Who ſo looketh in the perfect. Law of liberty, and continueth in it, being not a forgetful hearer, but a doer of the work, this man is bleſſed in his deed, James 1.25. See here, how they only are bleſſed that keep the Law, that do no iniquity, and they only are curſed that break it. There is no condemnation to them that are in Chriſt Jeſus, which walk not after the fleſh, but after the Spirit, Rom. 8.1. Yet very true, That all are accurſed, that are of the works of the Law: All that bring ſin offe•ings, according to the Law, for they are ſinners, elſe they needed no ſin offering, only beggerly elements are the works of the Law, and all that obſerve them are accurſed.
Secondly, See why we cannot be juſtified by the works of the Law.
Firſt, Becauſe they are but meer ſhadows, and out-ſides, and reach not the heart at all; Whereby were offered gifts and ſacrifices, which could not make him that did the ſervice perfect, as pertaining to the conſcience, which ſtood only in meats and drinks, and divers waſhings, and carnal rites, &c. The Law having a ſhadow of good things to come, and not the very ſubſtance, can never with thoſe ſacrifices offered year by year make the comers thereunto perfect. Heb. 9, 10. and 10.1.
Secondly, The works of the Law brings curſe and condemnation, no fleſh can be juſtified by it, for thereby is the acknowledgement of ſin, Rom. 3.20. Sin offerings were appointed, in caſe men ſinne, not elſe, and ſo the bringers of a ſin offering, did thereby acknowledge themſelves ſinners, and therefore curſed; therefore as the New Teſtament is the Miniſtry of the Spirit, Life, Righteouſneſſe, ſo this Law of works is the Miniſtry of the Letter, Death and Condemnation, 2 Cor. 3.6, 7, 8, 9, 10, 11.
14Thirdly, We cannot be juſtified by the works of the Law, for they nullifie Chriſts Prieſthood, were he on earth he could not be a Prieſt, ſith there are Prieſts that offer according to the Law, Heb. 8.4. and therefore we cannot be juſtified by the Law; and theſe are the reaſons. Now for Application.
Firſt, To inform us of the difference between Law and Law, works and works, ſhadows and ſubſtance, and firſt of each Law: 1. That was the Law of Moſes, this is the Law of Chriſt; John 7.23. Gal. 6.2. 2. That was the Law of works, this is the Law of faith, Rom. 3.27, 28. 3. That was the yoke of bondage, this is the perfect Law of liberty. Gal. 5.1. James 1.25. 4. That was a Law of commands, contained in ordinances, meer ſhadows and not ſubſtance, Eph: 1.15. Heb. 10.1. but this is the Royal Law, James 2.8. 5. That was the old, this is the new Teſtament, Heb. 8.19. & 9.1. 6. That is termed the letter and the fleſh, but this is termed the Spirit; 2 Cor. 3.6. Gal. 3.3. 7. That is termed Jeruſalem, that now is, and in bondage with her children; this is Jeruſalem above, who is free, and the mother of us all; Gal. 4.24, 25, 26. 8. That was a Miniſtry or conveyance of the letter of death and condemnation, whoſe glory is done away; but this is the Miniſtry or conveyance of the ſpirit of life and righteouſneſſe, exceeding that in glory, and ſtill remaining; 1 Cor: 3.6, 7, 8, 9, 10, 11. 9. That was written by man in many great ſtones, ſet in the ground and plaiſtred, Deut. 27.1, 2, 3, 4. but this God wrote in two ſmall tables carried in Moſes hand; Exod. 34.1.4. 10. That Law made nothing perfect, but this the bringing in of a better hope doth; Heb. 7.19. See now the different works of each; firſt, in general. 1. Thoſe were the works of the Law, theſe the work of faith and labour of love; Gal. 3.10. 1 Theſſ. 1.3. 2. Thoſe were worldly, weak and beggerly elements, theſe are good works, Gal. 4.3.9. Tit. 3.8. particularly they differ. 1. Intheir circumciſions, that was but the circumciſion of the fleſh of an out-ſide Jew, this is mens circumciſing their hearts from ſin, to be infide Jews, in the ſpirit, not in the letter, Rom. 2.28, 29. with Jer. 4.4. 2. That fleſhly circumciſion gave admittance to their paſſover, and other fleſhly priviledges; Exod: 12.48. but heart circumcifion admits to all Goſpel priviledges; as prayer, Job 11.13, 14, 15. hearing, James 1.21. baptiſme, Mat. 3.6, 7, 8. breaking bread, &c. 1 Cor. 11.3. In freewill offerings, thoſe were of beaſts, and by ſuch ſacrifices they covenanted with God,15 Pſal. 50.5. But theſe are our bodies, which we preſent as a living ſacrifice, holy and acceptable, being devoted to Gods will, Rom. 12.1. Pſal. 119.38. 4. Touching Gods houſe, that was built of ſtones, and ſtood at Jeruſalem, and thither they brought their ſacrifices, to be offered by that carnal Prieſthood, but of this Saints are ſtones, lively ſtones, built up a ſpiritual houſe, a holy Prieſthood, to offer up ſpiritual ſacrifices, acceptable to God by Jeſus Chriſt; 1 Pet. 2.5. Deut. 11.5. Touching paſſovers, they did yeerly feed on a Lamb, ſpotles in body and limb, with the mouth of their bodies, with ſowr hearbs, and unleavened bread; and in this poſture, ſtanding with ſhooes on their feet, ſtaves in their hand, their bodily loins girt, ready to march to their earthly Canaan, Exod. 12. but we muſt hourly feed on Chriſt our paſſover, ſpiritually eating his fleſh, drinking his blood (to wit his converſation by imitation) with ſorrow for ſins paſt, and with the unleavened bread of ſincerity and truth, our feet ſhod with the Goſpels preparation, in our hand the ſword of the Spirit, girding up the loins of our minds, looking for, and haſtning to the coming of the Lord, and our heavenly Canaan, the new earth, John 6. 1 Cor. 5.7, 8, Eph. 6.14, 15, 16, 17. 1 Pet. 1.13. 2 Pet. 3.12, 13.6. About ſin offerings, they had ſuch a beaſt as the Law required, with confeſſion of ſin, by laying their hand on the head of their offering, but Chriſt is an offering for ſin, even for all mankind; Iſa. 53. Heb. 2.9. which procureth pardon or forbearance for all, that they confeſſing and forſaking ſin may be accepted and obtain juſtification through the blood of Chriſt. 7. Touching waſhings, their work or ſervice ſtood only in meats and drinks, and divers waſhings and carnall rites till the time of reformation; Heb. 9.9, 10. but Gods will in this is our ſanctification, that we waſh our robes (our converſations) and make them white in the blood of the Lamb; 1 Theſs. 4.3. Rev. 7.14. 8. For rejoycing God-ward; they rejoyced every New-Moon, with ſinging, trumpets ſounding, muſick playing, melodious to the ear of man; Pſal. 81.1, 2, 3. but we muſt rejoyce in the Lord always, and ſpeak to our ſelves in Pſalms, Hymns, and Spiritual-ſongs, (to wit meditation on Gods mercies) ſinging and making melody in our hearts to the Lord. Phil: 4.4. Eph. 5.19. 9. Touching Tithepaying, in that Prieſthood, men that dye received Tithes, but in this, he that liveth; Heb. 7.8. We muſt give to further his truth, and relieve his diſtreſſed brethten, and what is ſo given, will be found in his record, as given to him: 3 John 5.6, 7, 8. with Matth. 25.40. 1610. In many appurtenances thoſe works had a golden out-ſide, a table, and ſtaves to bear it, all guilded, diſhes, ſpoons, cups, candleſticks, ſnuffers, tongs, all of pure gold, Exod: 25. a linning ephod and a girdle, all wrought with gold, breaſt-plate, chains, bells, all of gold, and on Aarons head a plate of the pureſt gold when he entred the holy place, and with this Motto, Holineſs to the Lord, Exod: 28. a golden out-ſide holineſſe; But Gods commands, and mans practical belief, are better then the pureſt gold; Pſal. 19.10. 1 Pet. 1.7. our garments of fine clean and white linnen is the righteouſneſs of Saints; Righteouſneſſe is our breſt-plate; Truth is our girdle wherewith our minds are girt; Churches that hold forth truth by word and deed are our golden cand leſticks, Read and weigh Rev: 19.8. Ephe: 6.14. 1 Pet. 1.13. Rev. 1.12, 13. 20. In a word, the Law or withered Teſtament, had divine Ceremonies and a worldly ſanctuary and tabernacle, out-ſide ſervices and promiſes till the time of reformation; but Chriſt is come and hath a more excellent Miniſtry, better promiſes, better ſervices, a Miniſter of the holy things and of the true Tabernacle which the Lord pitched and not man; Heb: 7.8. & 9. Chapters, for was the Miniſtration of condemnation glorious, much more doth the miniſtration of righteouſneſs exceed in glory, was that that is done away glorious? much more is that that remains glorious, 2 Cor. 3.9, 10, 11.
Expect not ever to be juſtified without preceding good works; it is, and muſt be without the works of the Law; It is not, nor can be without good works preceding, we muſt do the law before juſtification; Rom: 2.13. Was not Abraham our father juſtified by works, when he offered his ſon Iſaac on the Altar, ſo that his belief wrought with works, and by works was his belief perfected, and Scripture fulfilled, which ſaith, Abraham believed God, and it was counted to him for righteouſneſs, ſee then, how that by works a man is juſtified, and not by belief only; The works by which he was juſtified was obedience, making no demur at the moſt difficult command, as the offering of his only ſon, if God bid him.
Obj: But Paul ſaith he was not juſtified by works, he only believed, and that was counted righteouſneſſe; Rom: 4.5.
Anſw: Paul doth not oppoſe James, for he was not juſtified without preceding good works, or obedience, which James ſpeaks of; yet without the works of the Law, which Paul ſpeaks of; Paul meaneth here, only ſuch works which the Jews were under, and Gentiles not17 under, and by the ungodly he meaneth only the none worſhipper in the Jews way, as the ſcope of the place may evidence to any that wink not. Paul had declared, chap. 3. that God is juſt in juſtifying only ſuch as believed into Jeſus; and ſo boaſting is excluded, not by the law of works, but by the Law of faith: therefore concludeth that a man is juſtified by faith without the deeds of the Law, and ſo God is a God not to the Jews only, but to the Gentiles alſo, juſtifying the circumciſion of faith, and uncircumciſion by faith; which he further proſecutes, chap. 4. proving by two inſtances, that ſith juſtification is through faith, and not through works, therefore it comes to Gentiles as well as to Jews. His firſt inſtance is Gods dealing with Abram, he being circumciſed, and a ſacrificer, might alſo (Jew like) have boaſted before men of his workes, but not with God; Sith, God did not reckon ſuch works for his righteouſneſſe, but his practical belief, and ſo with all, (ſaith he) their belief (to wit, belief perfected by works as Abrahams was) is counted to them for righteouſneſs. His other inſtance is Davids deſcribing a bleſſed man to be one to whom right teouſneſs is imputed without works; to wit, without circumciſion, and ſuch works as made the Jews a people diſtinct from all people elſe, and ſo Paul applyeth it; ſaying, Came this bleſſedneſs on the Jews only, nay, but on the Gentiles alſo, for faith was reckoned to Abrvham for righteouſneſs before he was circumciſed, who afterward received the ſign of circumciſion, a ſeal of the righteouſneſs of the faith which he had before circumciſion, and ſo became father to all that believe though uncircumciſed, that righteouſneſſe might be imputed to them alſo, and the father of circumciſion, even of ſuch as walk in the ſteps of that faith which Abraham had before; for the promiſe was not to Abraham, or his ſeed through the Law, but through the righteouſneſs of faith; for, if they that are of the Law, (under circumciſion) be heirs, faith is void and the promiſe effectleſſe, but it is of faith, and therefore of grace, and ſo ſure to all the ſeed, all which are of Abrahams belief, be they Jew or Gentile: So we ſee Pauls drift in both Chapters isto prove, that ſith juſtification is not by the law of works, but by faith, Gentiles may have right to it as well as Jews, and ſo the works without which we are juſtified, are the works of the Law, and the Law through which Son-ſhip is not, or through which the promiſe doth not paſs, is the law of works, as chap. 3. and ſo, theſe ungodly ones (as tranſlated) which God juſtifieth, are before and after called Gentiles and uncircumciſion, not meaning ſinners, while they continue in ſin, or before they do good works, but18 the contrary, ſuch ungodly ones as walk in the ſteps of Abrahams faith, obeying every command as Abraham did, and the bleſſed ones to whom (as David ſaith) God imputes not ſin, were ſo ſanctiſied that in their ſpirit was (left) no guile, Pſa. 32.2, 3. yet without works, without circumciſion, and ſuch works as diſtinguiſhed Jew from Gentile, but not without the works of obedience, as James declareth.
See the errors abroad about juſtification, (laid down as Objections) anſwered and confuted.
Obj: The labouring for a perſonal righteouſneſſe, or to be accepted with God for wel-doing, are the works of the law, or to ſeek by our well-walking to pleaſe God, is our own righteouſneſſe.
Anſw. Be not deceived, for God is not mocked, whatſoever any one ſoweth, the ſame ſhall he reap, he that foweth to the fleſh ſhall reap: deſtruction, and none reap life everlaſting that do not firſt ſow to the Spirit; Gal. 6.7. No perſonal glory hereafter, without perſonal righteouſneſſe now, and therefore Paul & others laboured to be accepted of God for well-doing, and perſwaded others to it alſo, becauſe that every one ſhall at the judgement ſeat of Chriſt, receive according to that be himſelf hath done in the fleſh, whether good or bad. 2 Cor. 5.9, 10. and ſaith he, Col 1.10. Walk worthy of the Lord unto all well pleaſing. How to? He tells us being fruitful in every good work, God who abominateth the works of the Law, is not pleaſed without good works, and Paul and others that accounted their own righteouſneſſe but droſſe and dung, did by good works ſeek to win Chriſt, and to pleaſe him.
Obj: The Law (meaning the righteous rule) commands more then any can do, but enableth not, and knoweth no ſurety.
Anſw. Though the law of works is a yoak of bondage, the law of faith is not ſo; Chriſt yoak is eaſie, his burden light, his commands are not grievous, Matth. 11. 1 John 5.3. They may be eaſily kept, for all the ten Commandements in their ſeveral branches and appurtenances in their utmoſt extent, can but require the right ordering of thought, word and deed, and canſt thou not do this? ſpeak ſinner, canſt thou not chooſe but deviſe miſchief on thy bed? and if Satan dart in vain thoughts, canſt thou not chooſe but lodge them? art thou neceſſitated to harbour them? Jer 4.14. or, art thou not able day and night to meditate on Gods Law? as Pſal. 1.2. & 119.97. Secondly, Canſt thou not leave off curſing, and ſwearing, and lying, and railing, and fooliſh19 jeſting; Eph: 4.25. & 5, 4. Pſal. 34.13. or, art not able to ſpeak of wiſdome, or confer of judgement; Pſ. 37.30. Thirdly, Art thou neceſſitated to oppreſſe, or defraud, to cheat or ſteale, or kill, or commit adultery, &c. Or, is not a rich ſinner able to cloath the naked, feed the hungry, harbor the deſtitute, Job 31.32. or to further Gods worſhip? or is any not able to yeeld to baptiſme, to prize Church meetings, and breaking bread in remembrance of Chriſt, and to prize prophecying? Is any neceſſited to oppoſe Gods truth or people, or to perſecute them? or to believe lyes, that ſo they might be damned: ſpeak ſinner & thy conſcience ſhall tel thee, that God hath enabled thee to ſhun all he forbids, and to do all he bids thee: Work out with fear and trembling thy own ſalvation, for God hath enabled thee to will and to do, Phil. 2.13.
Obj: The Law is a long way to Chriſt, we muſt go all along till we come to perfection, before we can be juſtified.
Anſw: There is no other, therefore no nearer way: Its onely the doers of the Law hall be juſtified, Rom. 2.13. your new and nigh way of imputation is the high-way to deſtruction, for if Chriſts righteouſneſſe be reckoned yours, while you are a ſinner, by the ſame rule his glory muſt be reckoned yours when you are in hell.
Obj. No ſin in the world can debar people from Chriſt, ſinners as ſinners are the objects of juſtification.
Anſw. The leaſt ſin remaining debars from Chriſt, for we muſt ſeparate from ſinners, and ſin too, ſo as not touch the unclean thing before he will receive us, 1 Cor. 6.18.
Obj: There is a paſſive receiving of Chriſt without a hand, when God foreeth open mans ſpirit, and powreth in his Son in deſpite of the receiver.
Anſw. This contradicts Chriſt, who ſaith, Behold I ſtand at the door and knock, if any man will open to me, I will come into him and ſup with him, and he with me, Rev. 3.20.
Obj: The new Covenant requireth no condition on our part, and if we look to get by our duties it will be but a knock.
Anſw: Yea but it doth, the condition required before the promiſe of juſtification is made over to us, is no leſſe then perfection; Gen. 17.1, 2. Walk before me and be thou perfect, and I will make my covenant with thee, &c. Incline your ears to me, ſaith God, hear, and your ſoul ſhall live, and I will make an everlaſting covenant with you, even the ſure mercies of David; Iſa: 35.3, 4.
Obj. A man is juſtified when his ſin is not, and Chriſts righteouſneſs20 is imputed to him though he ſin, and God ſeeth it as fighting againſt his holy Spirit, but ſeeth it not ſo as to condemn him.
Anſw. It hath been ſhewn that to be juſtified is to be made righteous, and that by the gift of the Holy Spirit, and though declaring the wicked to be juſt, is termed juſtifying him, yet ſuch juſtifying is abominable to God, for his ways are judgement without iniquity, juſt and right is he; Deut. 32.4. He cannot do that abominable thing which his ſoul hates, he cannot ſee ſin in any, but ſo as to condemn them, if a believing Job ſin, God marketh him, and will not acquit him from his iniquity; Job 10.14. We muſt ceaſe ſinning before God can ceaſe condemning; Rom. 8.1.
Obj: If a believer ſin, Chriſt is reckoned the finner, and not he, for Chriſt doth all for him, others muſt do all themſelves, and God cannot be offended at them, but at Chriſt, God is well pleaſed in Chriſt, not with him.
Obj: It is a deſperate thing to ſerve a rit of condemnation on a believer, though he fal into as groſs a ſin as the reprobate doth, the reprobate is curſt but not he, he is no no more curſed then if he had not ſinned.
Anſw. A righteous God which hateth ſin, hates alſo the ſinner, and loves the righteous walker, read Pſal. 11.5, 6, 7. They and only they that ſin againſt him will he race out of his book, Exod. the ſoul that finneth it ſhall dye, Eze: He that doth righteouſneſs is righteous as he is righteous; 1 John 3.7. God cannot hate one for the ſin of another, and it is a wicked concluſion to ſay, God is offended and diſpleaſed with Chriſt, for he could not be well pleaſed in him, were he not well pleaſed with him; He loved truth and hated iniquity, and therefore God his God did anoint him before his fellows; Pſal. 45.7 He alwayes kept his fathers commands, and therefore did always abide in his fathers love: John 15.9, 10. & ſo ſhall we, if we ſo do.
Obj: Chriſt is by imputation the greateſt ſinner under the whole cope of Heaven; Pſal. 40.12. for were he not a ſinner he could not die for ſin.
Anſw. Some words in that Pſalm are applyed to Chriſt, being as true in him as in David, but v. 12. is not true in Chriſt, though true in David, and ſo are not applied to Chriſt, and Chriſt dyed for ſin not as a ſinner, but as a moſt holy ſin-offering, had the Father reckoned him a ſinner in dying for ſin, then muſt he die; firſt, for his own ſin, and again for the peoples ſin: Nay, had Chriſt been imputed a ſinner in dying for ſin, then muſt we all have periſht, and he alſo, although he had ſo died ten thouſand times over, for a ſin offering is moſt holy, and ſo accounted, as Lev. 6.17. & 7.6. & ſo was Chriſt, 1 Pet. 1.18, 19.
Obj: Some were elect from eternity, and for them only Chriſt dyed, and for them he ſatisfied iuſtice, purpoſed faith, repentance and ſalvation, his death is ſufficient for all, but intended to be efficacious only to ſome.
21Anſw. O how partial would God be if this were true, but he is impartial, as Chriſt dyed for all alike, and maketh all hearts alike, all ſouls being his, Ez: 18. So is he a like ready to elect one as another in caſe the one be as fit for election as another, for he electeth or ſetteth apart for himſelf the man that is Godly: Pſ. 4. The Father himſelf (ſaith Chriſt) loveth you becauſe you have loved me, and believed that I came from God, John 16.27. We are bound to bleſſe God for you brethren (ſaith Paul to a zealous people) Beloved of the Lord, becauſe God hath choſen you from the beginning, through ſanctification of the Spirit and belief of the truth; 2 Theſſ. 2.13. We ſee here that God electeth only his ſpecial beloved ones, which ſpecial love of the Father to the creature, is occaſioned by love, and belief Godward in the creature, and by obeying the truth, theſe believers do purifie their own ſouls, as expreſt 1 Pet. 1.22. and when their Spirits are ſanctified by believing and obeying the truth, then comes Gods election; I ſay he elects them through the ſanctification of their ſpirit, and belief of the truth; firſt, God preached truth, then they believed and obeyed it: 3. their ſpirits came hereby to be ſanctified: 4. then God elected them, and not before.
Obj: But they were elected from the beginning.
Anſw. True, but not from the worlds beginning as ſome dream, but when by believing they had purified their ſouls thence forward are they the elect of God. Elect according to the fore knowledge of God, through ſanctification of the ſpirit, unto the obedience and ſprinkling of the blood of Chriſt, 1 Pet. 1.2. As election is before juſtification, or blood ſprinkling, ſo ſanctification of the Spirit is before election. Obj: But one place expreſly ſaith, as he hath choſen us in him before the world began, Eph. 1.4. Anſ. Had not the tranſlator favoured this error, he had tranſlated it from the foundation of the world, and then it would not have contradicted truth, for we elected ones have been elected from, or ever ſince that time, even through the ſanctification of the ſpirit and belief of the truth, and not otherwayes. Abel in the firſt age of the world was elected after he had purified his Spirit by believing and obeying truth; So was Enoch in another age, Abraham in another age, Paul in another, and I hope ſome in this age alſo, and ſo, though Gods elect be choſen in Chriſt ever ſince the firſt age of the world, yet not choſen till after they are Godly, or till by belief they have ſanctified or purified their own ſouls. Again, what man or woman was there ever ſince the world began, but hath been deceived by ſin, (except the man Chriſt Jeſus only) but neither Satan, not falſ teachers can deceive the very elect, to make them ſin, it is I ſay impoſſible for any to deceive them, Math. 24. Though they before election have been deceived as well as other.
Ʋſe. Then ſinner be not diſheartned to preſs after Godlineſs, for fear22 thou art not elected (as ſome have been) for if thou art not elected, 'tis thy fault, and if thou art not as yet elected, thou maiſt be, if thou wilt earneſtly practice Godlineſſe, and purifie thy ſoule by obeying truth. God is as free 1. to elect, then to juſtifie thee as any; he is as free for one as for another, witneſs his freeneſs to wicked Cain; Abel by belief offered a better ſacrifice then he, and obtained witneſs that he was righteous; Heb. 11. And God reſpected Abel and his offering, but not Cain nor his offering, at which Cain was wroth, and his countenance fell, then God ſaith to him, why art thou wrath, and why is thy countenance fallen, if thou doſt wel, ſhalt thou not be accepted? or elſe ſin lyeth at the door, Gen. 4. Why wroth Cain, thy conſcience ſhall witneſs that I rejected thee not without a cauſe, & why is thy countenance falne? Doſt thou think thou art reprobated and paſt hope, and that my hatred is to thee irrevocable; no Cain, no ſuch thing, I am as ready to accept of thee as of Abel, if thou wilt live as Abel doth; and though hitherto thou haſt deſerved diſpleaſure, ſhalt thou not be accepted if henceforth thou amend? let thy own conſcience judge; God is thus equal handed and open hearted to all, if any ſinner hearken to God, and turn from his evil ways, God will repent of the evil he purpoſed to do to them, and will not do it, Jer. 26.3. & 36.3. If a man will alter his actions, God will alter his purpoſe, to elect a few & reprobate many, without cauſe in the creature, but becauſe he wil do it, is partiality, & partiality is not grace but cruelty, but to ſeekall mens good: is graciouſneſs, & thus God is, he ſent his ſon, and his ſon came into the world purpoſely to ſave all. Joh. 3.17. & 12.47. Exerciſeth patience on purpoſe thut none ſhould periſh, but that all might repent; 2 Pet. 3.9. & if ſinners but ſpeak well, it cheereth God, & he heartily wiſheth their hearts were ſo, for their own good. De. 5.28, 29. But though God be ſo equal handed & open hearted to all, yet Lord how few attain juſtification; when the old world was fild with people, only one even Noah was in the way to juſtification, who in time became heir of that righteouſnes which is by faith, Gen. 7.1. Heb. 11.7. In Jobs time, how many went the way to attain it, none all the earth over was like him, Job 1.8. he in time attained it, Job 42.5, 6. How many in the Jews times (though a Church of God) who were for multitude like the ſand, yet but a remnant ſaved. Iſa. 10.22. even one of a City, or two of a Tribe, Jer. 3.14. And in Pauls time, but a remnant, yet that was harveſt time, Rom. 11.5. Joh. 4.35, 36, 37. Lord how few then are there in our times, which are but gleaning times of the juſtified, for our merciful Lord is juſt alſo, and cannot wickedly juſtifie any, but will finiſh the account and cut it ſhort in righteouſneſſe, the Lord will make a ſhort account on the earth. Rom. 9.28.
Page 9. line 16, for with, read without.
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