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I the.curse of the law, or the covenant of works; and next,

he shall endure a greater condemnation, in respect that light being come into the world, and offered to him, he hath re

jected it, and loveth darkness rather than-light: and this et double wrath shall be fastened and fixed immovably upon

him, so long as he remaineth in the condition of misbelief : # “ The wrath of God abideth on him," saith he.

Hence may the weak believer strengthen his faith, by reasoning from this ground after this manner:

" Whosoever believeth the doctrine delivered by the Son “ of God, and findeth himself partly drawn powerfully to be“ lieve in him, by the sight of life in him, and partly driven, " by the fear of God's wrath, to adhere unto him, may be “ sure of right and interest to life eternal through him

: “ But sinful and unworthy I (may the weak believer say) “ do believe the doctrine delivered by the Son of God, and 6 do feel myself partly drawn powerfully to believe in him, " by the sight of life in him, and partly driven, by the fear • of God's wrath, to adhere unto him :

“ Therefore I may be sure of my right and interest unto " eternal life through him."

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O much for the laying the grounds of faith, and warrants

to believe. Now, for evidencing of true faith by fruits, these four things are requisite : 1. That the believer be soundly convinced, in his judgment, of his obligation to keep the whole moral law, all the days of his life ; and that not the less, but so much the more, as he is delivered by Christ from the covenant of works, and curse of the law. 2. That he endeavour to grow in the exercise and daily practice of godliness and righteousness. 3. That the course of his new obedience run in the right channel, that is, through faith in Christ, and through a good conscience, to all the duties of love towards God and man. 4. That he keep strait communion with the fountain Christ Jesus, from whom grace must run along, for furnishing of good fruits. For the first, viz. To convince the believer, in his judgment,

of his obligation to keep the moral law, among many passages, take Matt. V. 16.

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Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Ver. 17. Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. Ver. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Ver. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall da and teach them, the sume shall be called great in the kingdom of heaven. Ver. 20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven,

Wherein our Lord,

1. Giveth commandment to believers, justified by faith, to give evidence of the grace of God in them before men; by doing good works : “ Let your light so shine before inen, (saith he,) that they may see your good works.”

2. He induceth them so to do, by shewing, that albeit they be not justified by works, yet spectators of their good works may be converted or edified; and so glory may redound to God 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 dowo and explicated by Moses and the prophets : “ Think not (saith he) that I am come to de * stroy the law or 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 men's corrupt judgments, as if it did loose or slaken 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 (saith he) that I am come to destroy the law or the “ prophets."

5. He teacheth, that the end of the gospel and covenant of grace is to procure men's obedience unto the moral law : " I am comc (sajth 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, soʻshall 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 ; so saith the text, Ver. 18.

8. That as the breaking of the moral law, and defending the transgressions thereof to be no sin, doth exclude men buth 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 eyery inan'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, Ver. 19.

ร 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 short the exposition thereof, that it might the less condemn their practice; they studied the outward part of the duty, but neglected the inward and spiritual part; they discharged some meaner 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 saith 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. j. 5.

AND besides this, giving all diligence, add to your faith, virtue ; and to virtue, knowledge, Ver. 6. And to knowledge, temperance ; and to temperance, patience, and to patience,

godliness; Ver. 7. And to godliness, brotherly-kindness ; and to brotherly-kindness, charity. Ver. 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 teacheth 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 ac. tive exercise and practice of all moral duties, that so faith may not be idle, but put forth itself in work. The second is. Knowledge, 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 mo.. derate the use of all pleasant things, that a man be not clogged therewith, nor made unfit for any duty whereto he is call. ed. 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 chastiseth him, nor murmur when he crosseth 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 household of faith, and to the image of God in every one wheresoever it 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. 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 best, as they are able, to join all these graces one to another, and to grow in the measure of exercising them : Giying all diligence, (saith he,) add “ to your faith," &c.

3. He assureth all professed believers, that as they shall. profit in the obedience of this direction, so 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, Ver. 9.

The third thing requisite to evidence true faith is, that

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obedience to the law run in the right channel, that is, through faith in Christ, &c. holden forth, 1 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 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 3 “ end of the law is love,

2. That the end of the law is not, that men may be justified by their obedience of it, as the Jewish doctors did falsely teach; for it is impossible 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 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 saith the text, while it maketh i love to flow through faith in Christ.

4. That no man can set himself in love to obey the law, excepting as far as his conscience is quieted by faith, or is prin seeking to be quieted in Christ; 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 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 sin and uncleanness, and to a stedfast purpose to follow alf holiness universally : “ For the end of the law is love, “ out of a pure

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 becometh quiet also, and will

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