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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 Jewish doctors did falny teach; for it is impoflible that linners 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 Jewih doctors taught, 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 particularly, it is necessary that the heart be brought to the hatred of all Gin and uncleanness, and to a ffedfast 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 fets the mar 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 keeps

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

I AM the true vine, ye art the branches : he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do not hing."

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

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

2. That Christ loveth to have believers so united unto him, as that they be not 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 a man doth draw fpirit and life from Christ by faith, the work which he doth is daugh. ty 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 him (faith he)


the same beareth much fruit. Now, as our abiding in Christ presupposeth three things, i. That we have heard the joyful sound of the gospel, making offer of Christ to us, who are lost finners by the law; 2. That we have heartily embraced the gracious offer of Christ; 3. That by receiving of him we are become the sons 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 and 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 undertakings of whatsoever piece of service to him. 2. A contentedness with his sufficiency, without going out from . him to seek righteousness, or life, or furniture in any case, 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 Sa. tan or the world, no terror nor 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 life is laid up, but also the fulness 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 strengthning himself

in faith and obedience, reason after this manner. “ UVHOSO EVER doth daily employ Christ Jesus, for « W cleanling his conscience and affections from the guilci“ness and filthiness of sins against the law, and for enabling ” him to give obedience to the law in love, he hath the evi"dence of true faith in himself.

" But I (inay every watchful believer say) do daily employ " Jesus Christ, for cleansing 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. Gg 4


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

And hence also, let the sleepy and luggish believer reason for his own up-stirring, thus; .“ Whatsoever is necessary for giving evidence of true faith, « I feudy to do it, except I would deceive myself and perifh.

“ But, to employ Christ Jesus daily, for cleansiog of my o conscience and affections from the guiltiness and filthiness “ of liņs against the law, and for enabling me to give obedi«ence to the law in love, is neceffary for evidencing of true faith in mę.

“ Therefore, this I must study to do, except I would de“ceive myself and perish.

And, Lasily, Seeing Christ himself hath 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 covenant, and keep communion with him, as he teacheth us, John vi. 37. saying, “ All that the Father • hath given me, shall come to me; and him that cometh to • me, I will in nowise cast out:' let every person, who doth not in earnest make use of Christ for remission of lin, and amendment of life, reason hence, and from the whole premi. ses, after this manner, that his conscience may be awakened;

" Whosoever is neither by the law, nor by the gospel, so il convinced of sin, righteousness and judgment, as to make “ him come to Christ, and employ him daily for remission of “ sin, and amendment of life; he wanteth not only all evidence " of saving faith, but also all appearance of his election, la " long as he remaineth in this condition.

“ But I (may every impenitent person fay) am neither by " the law nor gospel so convinced of sin, righteousnes " and judgment, as to make me come to Christ, and employ “him daily for remission of sin, 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.

F I N I Si

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As are expedient for Justifying the Union after-mentioned.

Josh. xxiv. 25. So Joshua made a Covenant with the People that Day, and

set them a Statute, and an ordinance in Shechem.

2 Kings xi. 17. And Jehoiada made a Covenant between the Lord, and

the King and the people; that they should be the Lords People; between the King also and the People.

Ifa. xliv. 5. One shall say, I am the Lords: And another shall call him

self by the name of Jacob: And another shall subscribe with his Hand unto the Lord, and furname himself by the Name of Israel.

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