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by their good works, when the witnesses thereof shall glorify your Father which is in heaven.'

3. He gives them no other rule for their new obedience than the moral law, set down and explicated by Moses and the prophets; ' Think not (faith he) that I am come to destroy the law and the prophets.'

4. He gives them to understand, that the doctrine of grace, and freedom from the curse of the law, by faith in him, is readily mistaken by mens corrupt judgments, as if it did loose or slacken the obligation of believers to obey the commands, and to be subject to the authority of the law; and that this error is indeed a destroying of the law and of the prophets, which he will in no case ever endure in any of his disciples, it is so contrary to the end of his coming, which is first to sanctify, and then to save believers: “Think not (faith he) that I am come to destroy the law and the prophets.'

5. He teacheth, that the end of the gospel and covenant of

grace is to procure mens obedience unto the moral law: · I am come (faith he) to fulfil the law and the prophets.'

6. That the obligation of the moral law, in all points, unto all holy duties, is perpetual, and shall stand to the world's end, that is, 'till heaven and earth pass away.'

7. That as God hath had a care of the scriptures from the beginning, fo shall he have a care of them still to the world's end, that there shall not one jot or one tittle of the substance • thereof be taken away;' fo faith the text, Verse 1 8.

8. That as the breaking of the moral law, and defending the transgressions thereof to be no fin, doth exclude men, both from heaven, and justly also from the fellowship of the true kirk; so the obedience of the law, and teaching others to do the same, by example, counsel and doctrine, according to every man's calling, proveth a man to be a true believer, and in great estimation with God, and worthy to be much esteemed of by the true church. Verse 19. 9. That the righteousness of every true Christian must be


more than the righteousness of the Scribes and Pharisees; for the Scribes and Pharisees, albeit they took great pains to discharge sundry duties of the law, yet they cutted hort the exposition thereof, that it might the less condemn their prac

. tice; they studied the outward part of the dury, but neglecta ed the inward and spiritual part; they discharged some means er duties carefully, but neglected judgment, mercy, and the love of God: in a word, they went about to establish their . own righteousness, and rejected the righteousness of God by faith in Jesus. But a true Christian must have more than all this; he must acknowledge the full extent of the spiritual meaning of the law, and have a respect to all the commandments, and labour to cleanse himself from all filthiness of flesh and spirit, and not lay weight upon what service he *hath done, or shall do,' but clothe himself with the imputed righteousness of Christ, which only can hide his nakedness, or else he cannot be saved; so faich the text, ' Except

your righteousness,' &c. The second thing requisite to evidence true faith is, that the

believer endeavour to put the rules of godliness and righteousness in practice, and to grow in the daily exercise thereof, holden forth, 2 Pet. i. V.

AND besides this, giving all diligence, add ta your faith, virtue; and to virtue, knowledge; Verse 6. Ard to knowledge, temperance; and to temperance, patience; and to patience, godliness; Verle 7. And to godliness, brotherly-kindness; and to brotherly-kindness, charity. Verfe 8. For if these things be in you, and abound, they make you, that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

Wherein, 1. The apostle teachech believers, for evidencing of precious faith in themselves, to endeavour to add to their faith seven other sister graces; The first is virtue, or the active exercise and practice of all moral duties, that so faith may not be idle, but put forth itself in work. The second is knowGS 2


Jedge, which serves to furnish faith with information of the truth to be believed, and to furnish virtue with direction what duties are to be done, and how to go about them prudently. The third is temperance, which serveth to moderate the use of all pleasant things, that a man be not clogged therewith, nor made unfit for any dury wherero he is called. The fourth is patience, which serveth to moderate a man's affections, when he meetech with any difficulty or unpleasant thing; that he neither weary for pains required in well-doing, nor faint when the Lord chastiseth him, nor murmur when he crofseth him. The fifth is.godliness, which may keep him up in all the exercises of religion, inward and outward; whereby he may be furnished from God, for all other duties which he hath to do. The sixth is brotherly-kindness, which keepeth estimation of, and affection to all the houshold of faith, and to the image of God in every one wheresoever is is seen. The seventh is love, which keepeth the heart in readiness to do good to all men, whatsoever they be, upon all occasions which God shall offer.

2. Albeir it be true, that there is much corruption and infirmiry in the godly; yet the apostle will have men uprightly endeavouring, and doing their best, as they are able, to join all these graces one to another, and to grow in the measure of exercising them; Giving all diligence (faith he) add to your faith, &c.

3. He afsureth'all profeffed believers, that as they shall profit in the obedience of this direction, fo they shall profitably prove the soundness of their own faith; and if they want these graces, that they shall be found blind deceivers of themselves, Verse

9. The third thing requisite to evidence true faith is, that obe

dience to the law run in the right channel, that is, through faith in Chrift, &c. holden forth, I Tim. i.

5. NOW, the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned.

Wherein the apostle teacheth these seven doctrines;

1. That

1. That the obedience of the law must flow from love, and love from a, pure heart, and a pure heart from a good conscience, and a good conscience from faith unfeigned: this he makes the only right channel of good works; • The end of the law is love, &c.'

2. That the end of the law is not, that men may be justified by their obedience of it, as the Jewilh doctors did fallly teach; for it is imposible that sinners can be justified by the law, who, for every transgression, are condemned by the law:. For the end of the law is (not such as the Jewish doctors taughi, but). love out of a pure heart,' &c. 3.

That the true end of the law, preached unto the people, is, that they, by the law, being made to see their deserved condemnation, should flee to Christ unfeignedly, to be justified by faith in him; so faith the text, while it maketh love to flow through faith in Christ.' 4.

That no man can set himself in love to obey the law, except in as far as his conscience is quieted by faith, or is seeking to be quieted in Chrift; for the end of the law is love, out of a good conscience, and faith unfeigned.'

5. That feigned faith goeth to Christ without reckoning with the law, and so wants an errand; but unfeigned faith reckoneth with the law, and is forced to flee for refuge unto Christ, as the end of the law for righteousness, so often asit finds itself guilty for breaking of the law: 'For the end of the • law is faith unfeigned.'

6. That the fruits of love may come forth in act particuJarly, it is necessary that the heart be brought to the hatred of all sin and uncleanness, and to a fedfast purpose to follow all holiness universally: For the end of the law is love, out of a pure heart.

7. That unfeigned faith is able to make the conscience good, and the heart pure, and the man lovingly obedient to the law; for, when Christ's blood is seen by faith to quiet justice, then the conscience becomech quiet also, and will not



suffer the heart to entertain the love of fin, but sets the man on work to fear God for his mercy, and to obey all his com; mandments, out of love to God, for his free gift of justification, by grace bestowed on him: For this is the end of the

law indeed,' whereby it obtaineth of a man more obedience than any


other way

The fourth thing requisite to evidence true faith is, the keep:

ing strait communion with Christ, the fountain of all graces, and of all good works; holden forth, John xy. 5.

I AM the true vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.

Wherein Chrift, in a similitude from a vine-tree, teacherh us,

1. That by nature we are wild barren briers, cill we be changed by coming unto Christ; and that Christ is that noble vine-tree, having all life and fap of grace in himself, and able to change the nature of every one that cometh to him, and to communicate spirit and life to as many as shall believe in him: • I am the yine (faith he) and ye are the branches.?

2. That Christ Joveth to have believers so united unto him, as that they be noc feparated at any time by unbelief: and that there may be a mutual inhabitation of them in him, by faith and love; and of him in them, by his word and spirit: for he joineth these together, 'If ye abide in me, and I in you,' as things inseparable.

3. That except a man be ingrafted in Christ, and united to him by faith, he cannot do any the least good works of his own strength; yea, except in as far as ą man doth draw spirit and life from Christ by faith, the work which he doth is paughty and null in the point of goodness, in God's estimation; For without me (faith he) ye can do nothing.'

4. That this mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in welldoing: For ' he that abideth in me, and I in bim (faith he)


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