before men 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 glorifie 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 saith 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 judgment 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 sanctifie and then to save believers Think not saith 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 saith he to fulfil the Law and the Prophets 6. That the obligation of the Moral Law itâ— all points unto all holy duties is perpetual and shall stand to the worlds end that is till Heaven and Earth pass away 7. That as God hath a care of the Scriptures from the beginning so shall he have care of them still to the Worlds end that there shall not one jot or one title of the substance thereof be taken away so saith the Text v. 11. 8. That as the breaking of the Moral Law and defending the transgression thereof to be no sin 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 mans 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 v. 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 short the exposition thereof that it might the less condemn the practice they studied the outward part of the duty but neglected the inward and spiritual part they discharged 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 acknowledg 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 cloath 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. 1.5 ANd besides this giving all diligence add to your faith vertue and to vertue 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 barreâ— nor unfruitfull in the knowledge of our Lord Iesus Christ. Wherein 1. The Apostle teacheth believers for evidencing of pious faith in themselves to endeavour to add to their faith seven other sister graces the first is Vertue or the active exercise and practice of all Moral duties that so faith may not be idle but put forth it self in work The second is Knowledge which serveth to furnish Faith with information of the truth to be believed and to furnish Vertue 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 cloged therewith nor made unfit for any duty whereto he is called The fourth is Patience which serveth to moderate a mans affections when he meeteth wiâ—h 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 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 it is seen The seventh is Love which keepeth the heart in readiness to do good to all men whosoever 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 joyn all these graces one to another and to grow in the measure of exercising of them giving all diligence saith he add to your saith 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 obedience to the Law run in the right channel that is through faith in Christ c. holden forth 1 Tim. 1.5 NOw the end of the Commandment is love out of a pure heart and of a good conscience and of saith unfaigned 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 unfaigned this he maketh 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 falsly 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 flie to Christ unfaignedly to be justified by faith in him So saith 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 Christ for the end of the Law is love of a good conscience and faith unfaigned 5. That faigned faith goeth to Christ without reckoning with the Law and so wants an errand but unfaigned faith reckoneth with the Law and is forced to flie for refuge unto Christ as the end of the Law for righteousness so often as it finds it self guilty for breaking of the Law For the end of the Law is faith unfaigned 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 all holiness universal for the end of the Law is love out of a pure heart 7. That unfaigned fâ—ith is able to make the conscience good and the heart pure and the man lovingly obedient to the Law for when Christs blood is seen by faith to quiet justice then the conscience becometh quiet also and will not suffer the heart to entertain the love of sin 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 of strait communion with Christ the fountain of all grace and of all good works holden forth Iohn 15.5 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 Christ in a similitude from a vine tree teacheth 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 sap 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 saith 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 Spirit for he joyneth 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 work of his own strength yea except in as far as a man doth draw spirit and life from Christ by faith the work which he doth is naughty and nul in the point of goodness in Gods estimation for without me saith he ye can do nothing 4. That this mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in well-doing For he that abideth in me and I in him saith 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 lost sinners 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 Iob. 1.12 And are incorporated into his Mystical body that he may dwell in us as his temple and we dwel in him as in the residence of righteousness and life So our abiding in Christ importeth other three things 1. An imploying of Christ in all our addresses to God and in all our undertakings of whatsoever peece 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 imploying and making use of him and a fixedness in our contentment in him and adhering to him so that no allurement no tentation of Satan or the World no terror nor trouble may be able to drive our spirits from firm adherence unto him or from 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 God-head dwelleth bodily by reason of the substantial and personal union of the Divine and Humane nature in him Hence let every watchful Believer for strengthning himself in faith and obedience reason after this manner WHosoever doth daily imploy Christ Iesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the Law and for making of him to give evidence of true faith in himself But I may every watchful believer say do daily imploy Jesus Christ for cleansing my conscience and affections from the guiltiness and filthiness of sins against the Law for enabling of me to give obedience to the Law in love Therefore I have the evidence of true faith in my self And hence also let the sleepy and sluggish believer reason for his own up-stirring thus Whatsoever is necessary for giving evidence of true faith I must study to do it except would deceive my self and perish But to imploy Christ Jesus daily for cleansing of 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 is necessary for evidencing of true faith in me Therefore this I must study to do except I would deceive my self and perish And lastly seeing Christ himself hath pointed this fourth 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 Iohn 6.37 Saying All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out Let every person who doth not in earnest make use of Christ for remission of sin and amendment of life reason hence and from the whole premisses after this manner that his conscience may be wakned Whosoever is neither by the Law nor by the Gospel so convinced of sin righteousness and judgment as to make him come to Christ and imploy him daily for remission
hand of God by reason of the great disproportion that is between them and the glory to come the infinite distance that is between us God whom by them we can neither profit not satisfie for the debt of our former sins but when we have done all we can we have done but our duty and are unprofitable servants and because as they are good they proceed from his spirit and as they are wrought by us they are defiled and mixed with so much weakness imperfection that they cannot endure the severity of Gods judgment VI. Yet notwithstanding the Persons of believers being accepted through Christ their good works also are accepted in him not as though they were in this life wholly unblamable and unreprovable in Gods sight but that he looking upon them in his Son is pleased to accept and reward that which is sincere though accompanied with many weaknesses and imperfections VII Works done by unregenerate men although for the mater of them they may be things which God commands and of good use both to themselves and others yet because they proceed not from an heart purified by faith nor are done in a right manner according to the word nor to a right end the glory of God they are therefore sinful and cannot please God or make a man meet to receive grace from God And yet their neglect of them is more sinful and displeasing unto God CHAP. XVII Of Perseverance THey whom God hath accepted in his â—eloved effectually called aâ—d sanctified by hiâ— Spirit can neither toâ—ally nor finally fall away from the state of grace but shall certainly persevere â—herein to the end and be eternally saved II. This perseverance of the Saints depends not upon their own free will but upon the immutability of the decree of election flowing from the free unchâ—ngeable love of God the Father upon the eâ—ficacy of the merit and inâ—ercession of Jesus Chriâ—â— the abiding of the spirit of the seed of God within them and the nature of the Covenant of Grace from all which ariseth also the certainty infalliâ—ility thereof III. Nevertheless they may through the temptations of â—atan of the world the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins and for a time continue therein whereby they incur Gods displeasure and grieve his holy spirit come to be dâ—prived of some measure of their graces and comforts have their hearts hardened and their consciences wounded hurt and scandalize others and bring temporal judgments upon themselves CHAP. XVIII Of the assurance of Grace and Salvation ALthough hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and estate of Salvation which hope of theirs shall perish yet such as truly believe in the Lord Jesus and love him in sincerity endeavouring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace and may rejoyce in the hope of the glory of god which hope shall never make them ashamed II. This certainty is not a bare conjectural and probable perswasion grounded upon a fallible hope but an infallible assurance of faith founded upon the divine truth of the promises of salvation the inward evidence of those graces unto which these promises are made the testimony of the spirit oâ— adoption witnessing with ouâ— spirits that we are the children of God which spirit is the earnest of inheritance whereby we are sealed to the day of redemption III. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it yea being enabled by the spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary means attain thereunto And therefore it is the duty of every one to give all diligence to make his calling and election sure that thereby his heart may be enlarged in peace joy in the holy Ghost in love thankfulness to God in strength and chearfulness in the duties of obedience the proper fruits of this assurance so far is it from inclining men to looseness IV. True believers may have the assurance of their Salvation divers ways shaken diminished and intermitted as by negligence in preserving of it by falling into some special sin which woundeth the conscience grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance suffering even such as fear him to walk in darkness and to have no light yet are they never utterly destitute of that seed of God life of faith that love of Christ and the brethren that sincerity of heart and conscience of duty out of which by the operation of the spiriâ— this assurance may in due time be revived and by the which in the mean time their supported from utter despair CHAP. XIX Of the Law of God GOD gave to Adam a Law as a Covenant of Works by which he bound him all his posterity to personal entire exact and perpetual obedience promised life upon the fulfilling and threatned death upon the breach of it and indued him with power and ability to keep it II. This Law after his fall continued to be a perfect rule of righteousness as such was delivered by God upon Mount Sinai in ten Commandments and written in two Tables the four first Commandments containing our duty towards God and the other six our duty to man III. Beside this Law commonly called Moral God was pleased to give to the people of Isâ—ael as a Church under age Ceremonial Laws containing several typical Ordiâ—ances partly of worship prefiguring Christ his graces actions sufferingâ— and benefits and partly holdâ—ng forth divers instructions of Moral duties All which Ceremonial Laws are now abrogated under the new Testament IV. To them also as a body Politic he gave sundry Judicial Laws which expired together with the state of that people not obligeing any other now further than the general equity thereof may require V. The Moral Law doth for ever bind all as well justified persons as others to the obedience thereof and that not only in regard of the â—atter contained in it but also in respect of the Authority of God the Creator who gave it Neither doth Christ in the Gospel any way dissolve but much strengthen this obligation VI. Although true believer be not under the Law as a Covenant of works to be thereby justified or condemned yet it is of great use
every one thâ— continueth not in all things which are written 〈◊〉 the Book of the Law to do them Now to be under the curse comprehendeâ—â— all the displeasure of God with the danger 〈◊〉 the breaking forth more and more of his wratâ— upon soul and body both in this life and afteâ— death perpetually if grace do not prevent thâ— full execution thereof Hence let every man reason thus Whosoever according to the Covenant oâ— Works is liable to the curse of God for breakâ—ing the Law times and ways out of number cannot be justified or find righteousness by the works of the Law But I may every man say according to thâ— Covenant of Works am liable to the curse 〈◊〉 God for breaking the Law times and ways 〈◊〉 of number Therefore I cannot be justified or have â—â—ghteousness by the works of the Law Thus may a man be convinced of righteousâ—â—â—â— that it is not to be had by his own works 〈◊〉 by the Law â— For convincing a man of Judgment by the Lavv consider 2 Thes. 1.7 THe Lord shall be revealed from Heaven with his mighty Angels ver 8. In flaming 〈◊〉 â—aking vengeance on them that know not 〈◊〉 and that obey not the Gospel of our Lord 〈◊〉 Christ. ver 9. Who shall be punished with â—â—erlasting destruction from the presence of the 〈◊〉 and from the glory of his power ver 10. â—hen he shall come to be glorified in his saints 〈◊〉 to be admired in all them that believe Wherein we are taught that our Lord Jesus â—ho now offers to be Mediator for them who â—elâ—eve in him shall at the last day come armed â—ith flaming fire to judge condemn and deâ—â—roy all them who have not believed God 〈◊〉 not received the offer of grace made in 〈◊〉 Gospel nor obeyed the Doctrine thereof 〈◊〉 remain in their natural estate under the â—aw or Covenant of Works Hence let every man reason thus What the righteous Judge hath fore-warnâ—d me shall be done at the last day I am sure 〈◊〉 just judgement But the righteous Judge hath fore-warned â—e that if I do not believe God in time and obey the Doctrine of the Gospel I shall 〈◊〉 secluded from his presence and his glory at tâ—â— last day and be tormented in soul and body 〈◊〉 ever Therefore I am convinced that this is 〈◊〉 Judgement And I have reason to thank God heartilâ— who hath forewarned me to flee from the wratâ— which is to come Thus every man may be by the Law or Câ—â—venant of Works convinced of judgment 〈◊〉 he shall continue under the Covenant 〈◊〉 Works or shall not obey the Gospel of ouâ— Lord Jesus For convincing a man of sin righteousâ—ness and judgment by the Gospel AS for convincing a man of sin and righâ—teousness and judgment by the Gospeâ— or Covenant of grace he must understanâ— three things 1. That not believing in Jesuâ— Christ or refusing of the Covenant of Grace offered in him is a greater and more dangerous sin then all other sins against the Lawâ— because the hearers of the Gospel not believing in Christ do reject Gods mercy in Christ the only way of freedom from sin and wrath and will not yield to be reconciled to God Next he must understand that perfect remission of sin and true righteousness is to be had only by faith in Jesus because God requireth no â—ther conditions but Faith and testfiies from â—eaven that he is well pleased to justifie sinners â—pon this condition 3. He must understand â—hat upon righteousness received by faith â—udgment shall follow on the one hand to the â—estroying of the works of the Devil in the â—eliever and to the perfecting of the work of â—anctification in him with power and that â—pon refusing to take righteousness by Faith in â—esus Christ Judgment shall follow on the oâ—her hand to the condemnation of the misbeâ—â—ever and destroying of him with Satan and â—is servants for ever For this end let these passages of Scripture â—mong many others serve to make the greatâ—ess of the sin of not believing in Christ appear â—r to make the greatness of the sin of refusing â—f the Covenant of Grace offered to us in â—he offering of Christ unto us let the fair offer â—f Grace be looked upon as it is made Isa. 55. â— Incline your ear and come unto me saith the â—ord hear and your soul shall live and I will â—ake an everlasting Covenant with you even â—he sure mercies of David That is if ye will â—elieve me and be reconciled to me I will by Covenant give unto you Christ and all saâ—ing graces in him repeated Acts 13.24 Again consider that this general offer in â—ubstance is equivalent to a special offer made â—o every one in particular as appeareth by â—â—e Apostles making use of it Acts 16.13 â—elieve on the Lord Jesus Christ and thou shalt be saved and thy house The reason oâ— which offer is given Iâ—h 3.16 For God so lovâ—â— the World that he gave his only begotten Son thâ—â— whosoever believeth in him should not perish buâ— have everlasting life Seeing then this greaâ— salvation is offered in the Lord Jesus whosoever believe not in him but loâ—k for happinesâ— some other way what doth he else but observâ— lying vanities and forsake his own mercy whicâ— he might have had in Christ Ionâ—h 2.8 â— What doth he else but blaspheme God in hiâ— heart as it is said 1 Iohn 5.10 He that believeth not God hath made him a liar because 〈◊〉 believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son and that no siâ— against the Law is like unto this sin Christ testifies Iohn 15.22 If I had not come and spokeâ— to them they had not hâ—â— sin but now they havâ— no cloak for their sin This may convince 〈◊〉 man of the greatness of this sin of not believing in Christ. For convincing a man of righteousness to be had only by faith in Christ â— consider how Rom. 10.3 4. IT Is said that the Iews being ignorant oâ— Gods righteousness and going about to establisâ— their own righteousness have not submitted themselves unto the righteousness of God and so they perished for Christ is the end of the La◠〈◊〉 righteousness to every one that believeth and â—cts 13.34 By Christ Iesus all that believe are â—â—stified from all things from which ye could not be â—â—stified by the Law of Moses and 1 Iohn 1.7 〈◊〉 blood of Iesus Christ his Son cleanseth us from 〈◊〉 sin For convincing a man of judgement if a â—an imbrace this righteousness consider â— Iohn 3.8 For this purpose the Son of God was â—â—nifested that he miâ—â—t destroy the works of the â—evil and Heb. 9.14 How much more shall the 〈◊〉 of Christ who through the eternal Spirit 〈◊〉 himself without spot to God purge your consciâ—ce from dead works to serve the living God But if a man
imbrace not this righteousness 〈◊〉 is pronounced Iohn 3.18 He that beâ—â—â—veth not is condemned already because he hath 〈◊〉 believed in the Name of the only begotten Son of 〈◊〉 And this is the condemnation that light is 〈◊〉 into the World â—nd men love darkness rather 〈◊〉 light Hence let the penitent desiring to believe â—â—ason thus What doth suffice to convince all the Elect 〈◊〉 the world of the greatness of the sin of not â—â—lieving in Christ or refusing to flee to him 〈◊〉 relief from sins done against the Law and â—â—om wrath due thereto and what sufficeth 〈◊〉 convince them that righteousness and eterâ—â—l life is to be had by Faith in Jesus Christ or 〈◊〉 consenting to the Covenant of Grace in him and what sufficeth to convince them of Judgement to be exercised by Christ for destroying the works of the Devil in a man and sanctifying and saving all that believe in him may suffice to convince me also But what the Spirit hath said in these or other like Scriptures sufficeth to convince the Elect world of the foresaid sin and righteousness and Judgment Therefore what the Spirit hath said in these and other like Scriptures serveth to convince me thereof also Whereupon let the penitent desiring to believe take with him words and say heartily to the Lord Seeing thou sayeâ—t seek ye my Face my soul answereth unto thee thy face Lorâ— will I seek I have hearkned unto the offer of an everlasting Covenant of all saving mercies to be had in Christ and I do heartily embrace thy offer Lord let it be a bargain Lord I believe help my unbelief Behold I give my self to thee to serve thee in all things for ever and I hope they right â—and shall save me the Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever forsake not the works of thy own hands Thus may a mâ—n be made an unfained believer in Christ. For strengthning the mans Faith who hath agreed unto the Covenant of Grace BEcause many true believers are weak and do much doubt if ever they shall be sure of the soundness of their own Faith and Effectual calling or made certain of their Justification and Salvation when they see that many who profess faith are found to deceive themselves let us see how every believer may be made strong in the faith and sure of his own Election and Salvation upon solid grounds by sure warrants and true evidences of faith To this end among many other Scriptures take these following 1. For laying solid grounds of faith consider 2 Pet. 1.10 Wherefore the rather brethren give diligence to make sure your calling and election for if ye do these things ye shall never fall In which words the Apostle teacheth us these four things for help and direction how to be made strong in the faith 1. That such as believe in Christ Jesus and are fled to him for relief from sin and wrath albeit they be weak in the faith yet they are indeed Children of the same Father with the Apostles for so he accounteth of them while he called them brethren 2. That albeit we be not sure for the time of our effectual calling and election yet we may be made sure of both if we use diligence for this he presupposeth saying Give diligence to make your calling and election sure 2. That we must not be discouraged when we see many seeming believers prove rotten branches and make defection but we must the rather take the better heed to our selves Wherefore the rather brethren saith he give all diligence 4. That the way to be sure both of our effectual calling and Election is to make sure work of our Faith by laying the grounds of it solidly and bringing forth the fruits of our faith in new obedience constantly For if ye do these thingâ— saith he ye shall never fall understand by these things what he had said of sound faith ver 1 2 3 4. And what he had said of the bringing out of the fruits of faith ver 5 6 7 8. To this same purpose consider Rom. 1.8 There is therefore now no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit ver 2. For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of sin and death ver 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinfull flesh and for sin condemned sin in the flesh ver 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Wherein the Apostle teacheth us these four things for laying of the ground of faith solidly 1. That every one is a true believer who in the sense of his sin and fear of Gods wrath doth flee for full relief from both unto Jesus Christ alone as the only Mediator and all-sufficient Redeemer of men and being fled to Christ doth strive against his own flesh or corrupt inclination of nature and studieth to follow the rule of Gods Spirit set down in his Word for the man whom the Apostle doth here bless as a true believer is a man in Christ Jesus who doth not walk after the flesh but after â—he Spirit 2. That all such persons as are fled to Christ â—nd do strive against sin howsoever they may â—e possibly exercised under the sense of wrath â—nd fear of condemnation yet they are in no â—anger for there is no condemnation saith he â—o them that are in Christ Iesus who walk not â—fter the flesh but after the Spirit 3. That albeit the Apostle himself brought 〈◊〉 here for examples cause and all other true â—elievers in Christ be by nature under the â—aw of sin and death or under the Covenant â—f Works called the Law of sin and death â—ecause it bindeth sin and death upon us till â—hrist set us free yet the Law of the spirit of â—â—e in Christ Jesus or the Covenant of Grace â—o called because it doth inable and quicken man to a spiritual life through Christ doth set the apostle and all true believers free from the Covenant of Workâ— or the Law of sin and death so that every man may say with him The Law of the Spirit of life or the Covenant of Grace hath freed me from the Law of sin and death or Covenant of Works 4. That the fountain and first ground from whence our freedom from the curse of the Law doth flow is the Covenant of Redemption past betwixt God and God the Son as incarnate wherein Christ takes the Curse of the Law upon him for sin that the believer who could not otherwise be delivered from the Covenant of Works may be delivered from it And this Doctrine the Apostle holdeth forth in these four branches 1. That it was utterly impossible for the Law or Covenant of works to bring righteousness and
life to a sinner because it was weak 2. That this weakness and inability of the Law or Covenant of Works is not the fault of the Law but the fault of sinfull flesh which is neither able to â—ay the penalty of sin nor to give perfect obedience to the Law presuppose by-gone sins were forgiven the Law was weak saith he through the flesh 3. That the righteousness and salvation of sinners which was impossible to be brought about by the Law is brought to pass by sending Gods own Son Jesus Christ in the flesh in whose flesh sin is condemned and punished for making satisfaction in the behalf of the Elect that they might be set free 4. That by his means the Law loseth nothing because the righteousness of the Law is best fulfilled this way First by Christ giving perfect active obedience in our name unto it in all things Next by his paying in our name the penalty due to our sins in his death And lastly by his working of Sanctification in us who are true believers who strive to give new obedience unto the Law and walk not after the flesh but after the Spirit Warrants yo believe FOr building our confidâ—nce upon thâ—s solid ground these four Warrants and special motives to believe in Christ may serve The 1. whereof is Gods hearty invitation holden forth Isa. 55.1 â— 3 4 5. Ho every one that thirsteth come ye to the waters and he that hath no money come and buy without money and without price ver 2. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Hearken diligently unto me and eat ye that which is good and let your soul delight it self in fatness ver 3. Incline your ear and come to me hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David ver 4. Behold I have given him for a witness to the people a leader and commander to the people c. Here after setting down the precious ransom of our Redemption by the sufferings of Christ and the rich blessings purchased to us thereby in the two former Chapters the Lord in this Chapter 1. Maketh open offer of Christ and his grace by proclamation of a free and gracious market of Righteousness and Salvation to be had through Christ to every soul without exception that truly desires to be saved from sin and wrath â—o every one that thirsteth saith he 2. He inviteth all sinners that for any reason stand at distance with God to come and take from him riches of grace running in Christ as a River to wash away sin and to slacken wrath Come ye to water saith he 3. Lest any should stand back in the sense of his own sinfulness or unworthiness and inaâ—ility to do any good the Lord calleth upon such persons in special saying He that hath no money come â— Hâ— craveth no more of his Merchant but that he be pleased with the wares offered which are grace and more grace and that he heartily consent unto and imbrace this offer of grace that so he may close a bargain and a formal Covenant with Godâ—punc Come buy without money saith he Come eat that is consent to have and take unto you all saving graces make the wares your own possess them and make use of all blessings in Christ whatsoever maketh for your spiritual life and comfort use and enjoy it freely without paying any thing for it Come buy wine and milk without money and without price saith he 5. Because the Lord knoweth how much we are inclined to seek righteousness and life by our own performances and satisfaction to have righteousness and lâ—feâ—punc as it were by the way of works and how loâ—th we are to embrace Christ Jesus and to take life by way of free grace through Jesus Christ upon the tearmâ— whereupon it is offered to us therefore the Lord lovingly calls us off this our crooked and unhappy way with a gentle and timous admonition giving us to understand that we shall but lose our labour in this our way Wherefore do ye spend your money saith he for that which is not bread and your labour for that which satisfieth not 6. The Lord promiseth to us solid satisfaction in the way of betaking our selves unto the grace of Christ even true câ—ntentment and fulness of spiritual pleasure saying Hearken diligently unto me and eat that which is good and let your soul delight its self in fatness 6. Because faith cometh by hearing he calleth for audience unto the explication of the offer and calleth for believing of and listening unto the truth which is able to beget the application of saving faith and to draw the soul to trust in God Incline your ear and come unto me saith he To which end the Lord promiseth that this offer being received shall quicken the dead sinner and that upon the welcoming of this offer he will close the Covenant of Grace with the man that shall consent unto it even an indissolvable Covenant of perpetual Reconciliation and Peace Hearken and your soul shall live and I will make an everlasting Covenant with you Which Covenant he declareth shall be in substance the assignation and the making over of all the saving graces which David who is Jesus Christ Act. 13.34 hath brought for us in the Covenant of Redemption I will make a Covenant with you saith he even the sure mercies of David By sure mercies he means saving graces such as are righteousness peace and joy in the Holy Ghost Adoption Sanctification and Glorification and whatsoever belongs to Godliness and life eternal 8. To confirm and assure us of the real grant of these saving mercies and to perswade us of the reality of the Covenant betwixt God and the believer of this word the Father hath made a fourfold gift of his eternal and only begotten Son First to be incarnate and born for our sake of the seed of David his type for which cause he is called here and Act. 13.34 David the true and everlasting King of Israel This is the great gift of God to man Iohn 4.10 And here I have given him to be David or born of David to the people Secondly he hath made a gift of Christ to be a witness to the people both of the sure and saving mercies granted to the redeemed in the Covenant of Redemption and also of the Fathers willingness and purpose to apply them and to make them fast in the Covenant of Reconciliation made with such as imbrace the offer I have given him saith the Lord here to be a witness to the people and truly he is a sufficient witness in this manner in many respects 1. Because he is one of the Persons of the blessed Trinity and party contracter for us in the Covenant of Redemption before the World was 2. He is by Office as Mediator the Messenger of the Covenant and hath gotten commission