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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 obli. gation 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 ang of his disciples, it is to contrary to the end of his coming, which is for to sanctify, and then to save believers : Think not faith he) that I am come to destroy the law and the prophets.

5. He teacherh, that the end of the gospel aod covenant of grace is to procure mens obedience unto the moral law: I am come (faith he) to julfili the law and the prophets.

6 That the obligtion of the moral law, in all points, unto all holy duties, is perpetual, and shall Atand 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 begia

. ning, lo shall he have a care of them Nill to the world's end, that there Thall not one jot or one title of the substance thereof be taken away:

fo saich the text, verse 18.

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 allo from the fellowship of the true kirk; fo the obedience of the law, and teaching others to do the lame, by example, countel 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 1y.

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 paics to discharge lundry duties of the law, yet they cutted Mort the exposition thereof, that it mighe che less condemo their practice; they studied the outward part of the duty, but neglected the inward and spiritual part ; they discharged fome meaner duties carefully, but neglected judgment, mercy, and the love of God: In a word, they went about to establish their owa righteousness, and rejected the righteousness of God by faith in Jesus. But a true Chriftian must have more than all this; he must acknowledge the full extent of the fpiritual meaning of the law, and have a respect to all the commandments, and labour to cleanse himself from all 6lthiDels of fleth and spirit, and not lay weight upon what service he bath done, or fall do, but clothe himelt with the imputed righteoutnets of Christ, which only can hide his nakednels, or elle he cannot be saved ; fo faith the text, Except your rightcoulness, &c. The second thing requisice to evidence true faith, is, that the believer

endeavour to put the rules of godlinels and righteoafness in practice, and to grow in the daily exercile thercof, holden forth, a Pet. i. 5;

· And

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: A

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ND besides this, giving all diligence, add to your faith, virtue ;

and to virtue, knowledge ; 'verse 6. ' And to kaowledge, tem• perance; and to temperance, patience; and to patience, godliness;' Verse

7. • And to godliness, brotherly kindness; and to brotherly• kindness, charity. Verse 8. For, if these things be in you, and • abound, they make you, that ye Thall neither be barrea por unfruit• ful in the knowledge of our Lord Jesus Christ.'

Wherein, 1. The apostle teacheth believers, for evidencing of precious faith in themselves, to endeavour to add to their faith leven other sister graces; The first is virtue, or the active exercise and practice of all moral duties, that fo faith may not be idle, but put forth itself in work. The second is knowledge, which ferves to furoith 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 ferveth to moderate the use of all pleasant things, that a maa be not clogged therewith, oor made unfit for any duży whereto he is called. The fourth is patience, which serveth to moderate a man's affections, when he meeteth with any difficulty or unpleasant thing; that he neither weary for pains required in well-doing, nor faint when the Lord chastileth bim, nor murmur when he croseth him. The fifth is godliners, which may keep him up in all the exercises of religion, ioward and outward; whereby he may be furoished from God, for all other duties which he hath to do. The fixch is brotherly kindness, which keepeth estimation of, and affection to all the houshold of faith, and to the image of God in every one wherefoever it is seen. The seventh is love, which keepech the heart in readiness to do good to all mea, whatloever they be, upon all occasions which God shall offer.

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

4. He assureth all protessed believers, that as they shall profit in the obedience of this direction, so they shall profitably prove the foundaess of their own faith; and if they want these graces, that they fhall be found blind deceivers of themselves, verse 9.

The third thing requisite to evidence true faith is, that obedience to

the law run in the right channel, that is, through faith in Christ,

&c. holden forth, 1 Tim. i. 5. :N

OW, the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unteigaed.

Wherein

Wherein the apostle teacheth theie feven doctrines;

1. That the obedience of the law must How 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 Jewish doctors did fally teach ; for it is impossible that loners can be justified by the law, who for every transgresfion, are condemned by the law : · For the end of the law is' (oor such as the Jewish doctors taught, but). love out of a pure heart,' &c.

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

4. That no man can let 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 Christ; for the end of the law is love, out of a good conscience 6 and faith upfeigned.'

5. That feigned faith goeth to Christ without reckoning with the law, and to wants an errand; but unfeigned faith reckopeth with the law, and is forced to fee for refuge unto Chriit, as the end of the law for righteousness, so often as it 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 particularly, it is necessary that the heart be brought to the hatred of all lia and uncleanness, and to a stedfalt purpose to follow all holiness univerfally: • 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, whea Christ's blood is leen by faith to quiet justice, then the conscience becometh quiet also, and will not fuffer the heart to entertain the love of lin, but sets the man on work to fear God for his mercy, and to obey all his commandments, 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 keeping strait

communion with Christ, the Fountain of all graces, and of all good

works; holden forth Joho xv. 5. :1

Am the true Vine, ye are the branches: he that abideth io me

and I in him, the same bringeth forth much fruit; for without me ye can do nothing.'

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Whereie

Wherein Christ, in a similitude from a vide-tree, teacheth us,

1. That by nature we are wild barren briers, till we be changed by coming upto Christ; and that Christ is that doble 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 vine,' faith he, and ye are the • branches.'

2. That Christ loveth to have believers so united unto him, as that they be not separated 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 1pirit: for he joineth these together, .If ye abide

in me, and I in you, as things infeparable.

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 owo Itrength; yea, except in as far as a man doch draw spirit and life from Chrilt by faith, the work which he doth is naughty and null in the point of goudoels, 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 coptiouing and abounding in well-doing : For, he that • abideth in me, and I in him, faith he,' the same beareth much fruit." Now, as our abiding in Christ presupposeth three things. 1. That we have heard the joyful sound of the gospel, making offer of Christ to us who are loft finners by the law; 2. That we have heartily embraced the gracious offer of Christ, That by receiving of him we are become the fons of God, John i. 12. and are incorporated into his mystical body, that he may dwell in us, as his temple, and we dwell in him as in the residence of righteousness *aod life : So our abiding in Christ importeth other three things, 1. An employing of Christ in all our addresses to God, and in all our uodertakings of whatsoever piece of service to him. 2. A contentedoels with his lufficiency; without going out from him to seek righteousness, or life, or furniture in any cale, in our own or any of the creatures worthiness. 3 A fixedness in our believing in him, a fixedness in our employing and making use of him and a fixedness in our contentment in him, and adhering to him, so that no allurement, no temptation of Satan or the world, no terror por trouble may be able to drive our spirits from firm adherence to him, or from the constant avowing of his truth, and obeying his commands, who hath loved us, and given himself for us ; and in whom not only our lifeis laid up, but also the fulaess of the Godhead dwelleth bodily, by reason of the substantial and personal union of the divine and human nature in him.

Hence let every watchful believer, for strengthening himself in faith

and obedience, reason after this mapper.

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:: WHOSOEVER doth daily employ Christ Jesus, for cleansing

his conscience and affections trom the guiltiness and filthiness “ of fins against the law, and for enabling him to give obedience to “ the law in love, he hath the evidence of true love is himself.

" But (may every watchful believer fay) do daily employ Jesus “ Chrift, for cicapfing my conscience and affections from the guiltiness “ and filthiness of sins against the law, and for enabling of me to give " obedience to the law in love,

“ Therefore I have the evidence of true faith in myself.”

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And heoce also, let the neepy and Nuggish believer reason for his owo up-stirring, thus;

" Whatsoever is necessary for giving evidence of true faith, I liudy to do it, except I would deceive mytelt and perish,

“ But, to employ Christ Jesus daily, for cleansing of my conscience " and affections from the guiltiness and filthiness of fins against the « lat, and for enabling me to give obedience to the law in love, is “ necessary for evidencing of true faith in me

" Therefore, this I must study to do, except I would deceive my. I felt and perish."

And, Lastly, Seeing Christ himself bath pointed this forth, as an undoubted evidence of a man elected of God unto life, and given to Jesus Christ to be redeemed, if he come unto him, that is, close covepant, and keep communion with him, as he teachech us, John vi. 37. saying. All that the Father hath given me, shall come to me ; I and he that cometh to me, I will in no wise cast out;' let every perfon, who dorh not in earnest make use of Christ for remission of la, and amendment of life, reason hence, and from the whole premisses, after this manner, that his conscience may be awakened;

“ Whosoever is neither by the law, nor by the gospel, fo convinced " of fio, righteousnels and judgment, as to make him come to Christ

, " and employ him daily for remillion of fin, aod amendment of life; “ he wanteth not only all evidence of saving faith, but also all appear. “ ance of his election, so long as he remaineth in this condition.

“ But I (may every impeditent person fay) am neither by the law “ nor the gospel so convinced of fin, righteousness and judgment

, as " to make me come to Christ

, and employ him daily for remision of “ fin, and amendment of life.

" Therefore I want, not only all evidence of saving faith, but also " all appearance of my election, so long as I remain in this condition."

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