THE PATHWAY TO JUSTIFICATION, PLAINLY PROVING I. What it is to be justified. II. That justification is by the faith of Jesus, and not by the works of the Law. III. They only are justified that believe in Christ. iv What it is to believe into Jesus Christ. V The difference between the Law of faith and the Law of works, also the difference between the work of faith, and the works of the Law is plainly stated. VI Many objections are answered. Written by Thomas Kilcopp. ROM: 3.21. The righteousness of God (without the Law) is manifest, being witnessed by the Law and the Prophets, even that righteousness of God, which is by the faith of Christ unto all, and upon all that believe. LONDON, Printed in the Year, 1660. THE PATHWAY TO JUSTIFICATION. GAL. 2.16. 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. PAUL wrote this Epistle purposely to withdraw the Galatians from the works of the Law. They which had by Paul's preaching received the truth, were now by false teachers drawn aside to Jewish customs, as Circumcision, the observing of days, times, months and years, for which Paul chides them, disdainfully terming such customs another Gospel, and weak and beggarly 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. for 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 constancy 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. Peter's 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 Jews; 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, Christ's 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 Christ's 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 Christ's; the one a preparative, the other the executative means, our belief precedes Christ's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not in, but into, as Scholars 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 this 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 Christ's 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 Christ's 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 Christ's 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 Christ's faith, but see it also by other Scriptures. First, That Christ's faith is a means of justification, for God doth justify 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 righteousness which is of God by faith, Phil: 3.8, 9 none are justified, but by the faith of Christ. Secondly, Man's believing into Christ is also a means leading thereto, for Christ Jesus is set forth to declare God's righteousness, that he might be just, justifying him that believeth into Jesus, Rom. 3.26. None are by Christ's faith justified, that do not first believe into Christ, because God is just in justifying. Thirdly, Christ's faith is the alone immediate means, nothing comes between that and our justification, but man's belief is a means mediate, or at a distance, for Christ's faith comes between man's belief and his justification, for God's righteousness is witnessed by the Law and Prophets, even that righteousness 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 by the faith of Jesus might be given to them that believe, Gal. 3.22. here we see that the promise, even the righteousness 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 counsel 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 God's 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 God's word before our belief: Note further, that Christ's 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 man's justification, is the Father's 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 man's enjoying the effect of Christ's death: to wit, light with life: The fourth cause, not so remote as the three former, is man's 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 man's 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 see 1. What it is to be justified. 2. What the faith of Christ is by which we are justified. 3. What it is to believe into Christ. 4. What is meant by the works of the Law. First, To be justified is to be made just, justify, is (in the plainest English) make just, as purify is make pure, purification, is making pure, or as glorify, is make glorious, glorification, making glorious, so justify, 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 righteousness the gift is toward all, to the justification of life, for as by one offence many were made sinners, so by one righteousness 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 Adam's act, God is not so partial or unequal in his deal with man, as to set the child's tooth on edge, for the father's eating sour 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 justify the wicked for a reward, and God justifieth the ungodly, Rom. 4.5. Answ. But they are wicked that do so justify 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 justify, 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 and Ezck: 33.14, 15, 16. God cannot wickedly justify, 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. 1. What Christ's faith is. 2. How we are justified by it. 3. How we may know we are justified. First, What is Christ's 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, Christ's Spirit is so called, as the comparing of Scripture will evidence, as, We have access to the father by one spirit, access with confidence by the faith of him, Eph. 2.18. & 3.12. Being justified by faith we have peace with God, and access 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 dwell in you, but if any have not the spirit of Christ, he is not his, and if Christ be in you, etc. We here see that if the Spirit of God or Christ dwell in us, than 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 Christ's justifying faith, is after our believing; and so, no less than 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 washed 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 Christ's spirit only is his faith by which we are justified. Secondly, See how we are justified by the faith or Spirit of Christ. Answ. 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 commandments 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, etc. 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 righteousness, given and received, and so the justified are partakers of the Divine nature, therefore Let the Heaven's drop from above, let the skies pour down righteousness, and bring salvation; also, let the earth open, that righteousness may spring up, etc. Isa. 45.8. Thirdly, How know we that we are justified by the faith, or spirit of Christ? Answ. They to whom Christ's spirit is given, are joined 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 dwells 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 himself 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 1. What to believe into Christ. 2. What of Christ we must believe into. 3. What belief, is a belief into Christ. 4. That belief into Christ is a means of justification. 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 that cometh to God, must believe that God is, etc. 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 explains it thus, he that believeth into me, as saith the Scripture, out of his belly shall flow, etc. 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, himself 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 spoke 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 preached 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, etc. 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 God's 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 yielding 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 holiness, 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, 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 purify 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 souls; 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 God's 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 root 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 righteousness, (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 spoke he of the spirit, which they that believed on him should receive, John 7.38.39. Christ's justifying spirit is not obtained without obedience preceding; and if perfect obedience precede, justification will through grace succeed. He that hath my commandments 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 myself to him. This admirable promise made a Disciple ask him, how it was, or why it was that he would manifest himself 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 justify us, but if we leave sin and walk in the way of righteousness, he will come to us, for he meeteth such as rejoice in working righteousness, which remember him in his ways, 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. Application. 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. Add to belief virtue, giving all diligence that all virtue may abound in you; for, than ye will not be barren in knowledge, than ye will make your calling and election sure, and then ye shall never fall, because an entrance will be ministered unto you, into the everlasting Kingdom of our Lord Jesus Christ, 2 Pet. 1. Therefore sow to yourselves righteousness, reap mercy, plough up your follow ground, for 'tis time to seek the Lord, till he come and reign righteousness upon you; Hosea 10.12. Thus saith the Lord, keep judgement, do justice for my salvation is near to come, and my righteousness to be revealed; Isa. 65.1. Secondly, Let this doctrine be always taught, That believers be careful to maintain good works, 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 herein 1. What works are called the works of the Law. 2. Why justification cannot be by them. 3. Application. 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 seldom) he calleth the weightier part, even the ten commandments 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 thyself, 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 Priesthood 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, than 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. sigh 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 beggarly elements 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 Paul's 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, etc. 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, worldly, weak and beggarly 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 beggarly 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 applied to good works: as the rule of righteousness, 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. Secondly, 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, only breakers of the Law are cursed, and only keepers of the Law are blest. Thou hast rebuked the proud, they are cursed which do err from thy commandments, 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 ways, 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 offerings, according to the Law, for they are sinners, else they needed no sin offering, only beggarly 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 mere shadows, and outsides, 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, etc. 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 sin, 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, Righteousness, so this Law of works is the Ministry of the Letter, Death and Condemnation, 2 Cor. 3.6, 7, 8, 9, 10, 11. Thirdly, We cannot be justified by the works of the Law, for they nullify Christ's Priesthood, were he on earth he could not be a Priest, sigh 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, mere 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 righteousness, 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 plastered, 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 beggarly 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 outside Jew, this is men's 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 privileges; Exod: 12.48. but heart circumcifion admits to all Gospel privileges; as prayer, Job 11.13, 14, 15. hearing, James 1.21. baptism, Mat. 3.6, 7, 8. breaking bread, etc. 1 Cor. 11.3. In freewill offerings, those were of beasts, and by such sacrifices they covenanted with God, 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 yearly feed on a Lamb, spotless in body and limb, with the mouth of their bodies, with sour herbs, and unleavened bread; and in this posture, standing with shoes 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 Gospel's preparation, in our hand the sword of the Spirit, girding up the loins of our minds, looking for, and hastening 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 carnal 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 rejoicing God-ward; they rejoiced every New-Moon, with singing, trumpets sounding, music playing, melodious to the ear of man; Psal. 81.1, 2, 3. but we must rejoice in the Lord always, and speak to ourselves in Psalms, Hymns, and Spiritual-songs, (to wit meditation on God's mercies) singing and making melody in our hearts to the Lord. Phil: 4.4. Eph. 5.19. 9 Touching Tithe-paying, in that Priesthood, men that die 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. 10. In many appurtenances those works had a golden outside, a table, and staves to bear it, all guilded, dishes, spoons, cups, candlesticks, snuffers, tongs, all of pure gold, Exod: 25. a linen ephod and a girdle, all wrought with gold, breastplate, chains, bells, all of gold, and on Aaron's head a plate of the purest gold when he entered the holy place, and with this Motto, Holiness to the Lord, Exod: 28. a golden outside holiness; But God's commands, and man's practical belief, are better than the purest gold; Psal. 19.10. 1 Pet. 1.7. our garments of fine clean and white linen is the righteousness of Saints; Righteousness is our breastplate; 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, outside 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. The second Use. 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 righteousness; 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 not 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 sigh 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 works, but not with God; Sith, God did not reckon such works for his righteousness, but his practical belief, and so with all, (saith he) their belief (to wit, belief perfected by works as abraham's was) is counted to them for righteousness. His other instance is David's 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 applieth it; saying, Came this blessedness on the Jews only, nay, but on the Gentiles also, for faith was reckoned to Abruham 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 righteousness 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 effectless, but it is of faith, and therefore of grace, and so sure to all the seed, all which are of Abraham's belief, be they Jew or Gentile: So we see Paul's drift in both Chapters isto prove, that sigh 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 Sonship 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, but the contrary, such ungodly ones as walk in the steps of Abraham's faith, obeying every command as Abraham did, and the blessed ones to whom (as David saith) God imputes not sin, were so sanctified 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. The third Use. See the errors abroad about justification, (laid down as Objections) answered and confuted. Obj: The labouring for a personal righteousness, or to be accepted with God for welldoing, are the works of the law, or to seek by our well-walking to please God, is our own righteousness. Answ. Be not deceived, for God is not mocked, whatsoever any one soweth, the same shall he reap, he that soweth 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 righteousness now, and therefore Paul & others laboured to be accepted of God for well-doing, and persuaded 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 righteousness but dross and dung, did by good works seek to win Christ, and to please him. Obj: The Law (meaning the righteous rule) commands more than any can do, but enableth not, and knoweth no surety. Answ. Though the law of works is a yoke of bondage, the law of faith is not so; Christ yoke is easy, his burden light, his commands are not grievous, Matth. 11. 1 John 5.3. They may be easily kept, for all the ten Commandments 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 God's Law? as Psal. 1.2. & 119.97. Secondly, Canst thou not leave off cursing, and swearing, and lying, and railing, and foolish jesting; Eph: 4.25. & 5, 4. Psal. 34.13. or, art not able to speak of wisdom, or confer of judgement; Ps. 37.30. Thirdly, Art thou necessitated to oppress, or defraud, to cheat or steal, or kill, or commit adultery, etc. Or, is not a rich sinner able to the naked, feed the hungry, harbour the destitute, Job 31.32. or to further Gods worship? or is any not able to yield to baptism, to prise Church meetings, and breaking bread in remembrance of Christ, and to prise prophesying? Is any necessited to oppose God's truth or people, or to persecute them? or to believe lies, that so they might be damned: speak sinner & thy conscience shall tell 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: It's only the doers of the Law hall be justified, Rom. 2.13. your new and nigh way of imputation is the highway to destruction, for if Christ's righteousness 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 man's spirit, and poureth 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 less than perfection; Gen. 17.1, 2. Walk before me and be thou perfect, and I will make my covenant with thee, etc. 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 Christ's righteousness is imputed to him though he sin, and God seethe it as fight against his holy Spirit, but seethe it not so as to condemn him. Answ. It hath been shown 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 fall into as gross a sin as the reprobate doth, the reprobate is cursed 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 raze out of his book, Exod. the soul that finneth it shall die, 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 always kept his father's commands, and therefore did always abide in his father's 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 applied 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 died 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 people's sin: Nay, had Christ been imputed a sinner in dying for sin, then must we all have perished, and he also, although he had so died ten thousand times over, for a sin offering is most holy, and so accounted, as Leu. 6.17. & 7.6. & so was Christ, 1 Pet. 1.18, 19 Obj: Some were elect from eternity, and for them only Christ died, and for them he satisfied justice, purposed faith, repentance and salvation, his death is sufficient for all, but intended to be efficacious only to some. Answ. O how partial would God be if this were true, but he is impartial, as Christ died 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 bless 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 purify their own souls, as expressed 1 Pet. 1.22. and when their Spirits are sanctified by believing and obeying the truth, then comes God's election; I say he elects them through the sanctification of their spirit, and belief of the truth; first, God preached truth, than they believed and obeyed it: 3. their spirits came hereby to be sanctified: 4. than God elected them, and not before. Obj: But they were elected from the beginning. Answ. True, but not from the world's 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 expressly 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 one's have been elected from, or ever since that time, even through the sanctification of the spirit and belief of the truth, and not otherways. 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 falls 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. Use. Then sinner be not disheartened to press after Godliness, for fear 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 mayst be, if thou wilt earnestly practise Godliness, and purify thy soul by obeying truth. God is as free 1. to elect, then to justify 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 than 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, than God saith to him, why art thou wrath, and why is thy countenance fallen, if thou dost well, shalt thou not be accepted? or else sin lieth at the door, Gen. 4. Why wroth Cain, thy conscience shall witness that I rejected thee not without a cause, & why is thy countenance fall'n? 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 will do it, is partiality, & partiality is not grace but cruelty, but to seekall men's 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 hearty 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 filled with people, only one even Noah was in the way to justification, who in time became heir of that righteousness 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 Paul's time, but a remnant, yet that was harvest time, Rom. 11.5. Joh. 4.35, 36, 37. Lord how few than are there in our times, which are but gleaning times of the justified, for our merciful Lord is just also, and cannot wickedly justify any, but will finish the account and cut it short in righteousness, the Lord will make a short account on the earth. Rom. 9.28. FINIS. Page 9 line 16, for with, read without.