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. 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 herein [Page 11]

• 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 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 ele­ments [Page 12]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.

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, 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.

Thirdly, 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, [Page 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. [Page 16]10. 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.

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 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 not [Page 17]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, but [Page 18]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.

The third Ʋse.

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 foolish [Page 19]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 righteousness [Page 20]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.

Answ. 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 fear [Page 22]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.