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it is fo contrary to the end of his coming, which is first to fanctify, and then to fave believers; Think not (faith he) that I am come to deftroy 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 fulfill the law and the prophets.

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

7. That as God hath had a care of the fcriptures from the beginning, fo fhall he have a care of them still to the worlds end, that there fhall not one jot or one title of the fubftance thereof be taken away; fo faith the text, Verse 18.

8. That as the breaking of the moral law, and defending the tranfgreffions thereof to be no fin, doth exclude men, both from heaven, and juftly alfo from the fellowship of the true Kirk; fo the obedience of the law, and teaching others to do the fame, by example, counfel 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 efteemed of by the true Church, Verse 19.

9. That the righteoufnefs of every true Chriftian must be more than the rightcoufnefs of the Scribes and Pharifees; for the Scribes and Pharifees, albeit they took great pains to difcharge fundry duties of the law, yet they cutted fhort the expofition thereof,that it might the le's condemn their practice; they ftudied the outward part of the duty, but neglected the inward and fpiritual part; they difcharged fome 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 Jefus. But a true Chriftian must have more than all this; he muft acknowledge the full extent of the fpiritual meaning of the law, and have a refpect to all the commandments, and labour to cleanfe himself from all filthinefs of flesh, and fpirit, and not to lay weight upon what fervice he hath done, or fhall do,but clothe himself with the imputed righteousness of Chrift, which only can hide his nakedness, or else he cannot be faved; fo faith the text, Except your Righteousness,&c.

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The fecond thing requifite to evidence true faith is, that the believer endeavour to put the rules of Godliness and righteoufnefs in practice, and to grow in the daily Exercife thereof; holden forth, 2 Pet. i. 5.

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ND befides this,giving all diligence, add to your faith virtue; and to virtue, knowledge; Verfe 6. And to "Knowledge, Temperance; and to temperance, patience; and to patience, Godliness; Verfe 7. And to Godliness, brotherly-kindnefs, and to brotherly-kindness, charity, verfe. 8. For if these things be in you, and abound, they "make you, that ye fhall neither be barren nor unfruitful in "the Knowledge of our Lord Jefus Christ.

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Wherein, 1. The apoftle teacheth believers, for eviden cing of the precious faith in themfelves,to endeavour to add to their faith feven other fifter-graces; The firft is virtue,, or the active excercife and practice of all moral duties, that fo faith may not be idle, but put forth itself in work. The fecond is Knowledge, which ferves to furnifh 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 a 'bout them prudently. The third is Temperance, which ferveth to moderate the ufe of all pleasant things, that a man be not clogged therewith, nor made unfit for any duty whereto he is called. The fourth is Patience, which ferveth 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 chaftifeth him, not murmur when he croffeth him. The fifth is Godliness, which may keep him up in all the exercifes of religion, inward, and outward; whereby he may be furnished from God, for all other duties which he hath to do. The fixth is Brotherlykindness, which keepeth eftimation of, and affection to, all the houfhould of Faith,and to the image of God in every one wherefoever it is feen. The feventh is Love, which keepeth the heart in readiness to do good to all men, whatfoever they be, upon all occafions which God hall offer.

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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 beft, as they are able, to join all thefe 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 affureth all profeffed believers, that as they shall profit in the obedience of this direction, fo they fhall profitably prove the foundness of their own faith; and if they want thefe graces that they fhall be found blind deceivers of themselves. Verfe: 9.

The third thing requifite to evidence true faith is, that obedience to the law run in the right Chanel, that is, through faith in Chrift &c, holden forth, 1 Tim. i. v.

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Now, the end of the commandment is love, out of a

pure heart, and of a good confcience and of faith

unfeigned."

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Wherein the Apoftle teacheth thefe feven doctrines;

1. That the obedience of the law muft flow from Love, and love from a pure heart, and a pure heart from a good Confcience,and a good confcience from Faith unfeigned: This he makes the only right chanel 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 falfly Teach, for it is impoffible that finners can be juftified by the law, who, for every tranfgreffion, are condemned by the law, For the end of the law is (not fuch as the Jewish do tors 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 fee their deferved condemnation, fhould flee to Chrift unfeignedly, to be justified by faith in him; fo faith the text, while it maketh love to flow through Faith in Christ.

4. That no man can fet himself in love to obey the law, except in as far as his confcience is quieted by faith, or is

feek

feeking to be quieted in Christ, for the "End of the law is "love, out of a good confcience, and faith unfeigned.

5 That feigned faith goeth to Chrift without reckoning with the law, and fo 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 righteoufnefs, fo often as it finds itfelf 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 particular y, it is neceffary that the heart be brought to the hatred of all fin and uncleannefs, and to a stedfaft purpose to follow all holinefs univerfally: "For the end of the law is love, out of 66 a pure heart.

7. That unfeigned faith is able to make the confcience good and the heart pure, and the man lovingly obedient to the law; for, when Chriff's blood is feen by faith to quiet juftice, then the confcience becometh quiet alfo, and will not fuffer the heart to entertain the love of fin, but fets 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 juftification by grace beftowed 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 requifite to evidence true faith is, the keeping ftrait communion with Chrift, the fountain of all graces, and of all good works; holden forth, John xv. 5.

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am the true vine, ye are the branches: He that abideth in me, and I in him,the fame bringeth forth much fruits For without me ye can do nothing."

Wherein Chrift, in a fimilitude from a Vine-tree, teach eth us,

1. That by nature we are wild barren briers, till we be changed by coming unto Chrift; 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 fhall believe in him: "I am the Vine (faith he) and ye are the branches."

2. That

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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 thefe graces one to another, and to grow in the measure of exercifing them; "Giving all diligence (faith he) add to 66 your faith, &c.

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3. He affureth all profeffed believers, that as they fhall profit in the obedience of this direction, fo they fhall profitably prove the foundness of their own faith; and if they want thefe graces that they fhall be found blind deceivers of themselves. Verfe. 9.

The third thing requifite to evidence true faith is, that obedience to the law run in the right Chanel, that is, through faith in Chrift &c, holden forth, 1 Tim. i. v.

Now

the end of the commandment is love, out of a pure heart, and of a good confcience and of faith unfeigned."

2

Wherein the Apoftle teacheth thefe feven doctrines;

1. That the obedience of the law muft flow from Love, and love from a pure heart, and a pure heart from a good Confcience,and a good confcience from Faith unfeigned: This he makes the only right chanel 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 falfly reach, for it is impoffible that finners can be juftified by the law, who, for every tranfgreffion, are condemned by the law, For the end of the law is (not fuch as the Jewish dotors 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 fee their deferved condemnation, should flee to Chrift 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 confcience is quieted by faith, or is

feek

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