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32. Wherefore? Because they fought it not by FAITH, but as it were by the WORKS of the LAW: for they stumbled at that Stumbling-ftone.
« Ch. x. 1. Brethren, my Heart's Defire and PRAYER to GOD for Ifrael is, that they might be
2. For I bear them record, that they have a ZEAL " of GoD, but not according to KNOWLEDGE. "3. For they being ignorant of GoD'S RIGHTE OUSNESS, and going about to establish their own • RIGHTEOUSNESS, have not fubmitted themselves unto "the RIGHTEOUSNESS of GOD.
"4. For Chrift is the End of the Law for RIGHTEOUSNESS, to every one that BELIEVETH.
"Gal. it. 16. Knowing that a Man is not JUSTI. FIED by the WORKS of the Law, but by the FAITH " of Jefus Chrift, even we have BELIEVED in Jefus "Chrift; that we might be JUSTIFIED by the FAITH " of Chrift, and not by the WORKS of the LAW; for " by the WORKS of the Law fhall no Flesh be JUSTI
"Ch. iii. 11. But that no Man is JUSTIFIED by "the Law in the Sight of GoD, it is evident; for, "The Just fhall live by FAITH.
12. And the Law is not of FAITH: but, The "Man that doth them fhall live in them.
21. If there had been a Law given, which could have given LIFE, verily RIGHTEOUSNESS fhould have "been by the Law.
24. Wherefore the Law was our School-mafter to "bring us unto Chrift.
« Phil. iii. 8. Yea doubtlefs, and I count all Things "but Lofs, for the Excellency of the KNOWLEDGE of Chrift Jefus my Lord; for whom I have fuffer"ed the Lofs of all THING, and do count them but Dung, that I may And be found in, not having mine own RIGHTEOUSNESS, WC is of the LAW, but that
"which is through the FAITH of Chrift, the RIGH TEOUSNESS which is of GOD by FAITH.
THIS Article, upon which our SALVATION fo immediately depends, is elevated above the Sphere of human REASON, being the Object of FAITH; and is fo contrary to that Pride and Vanity which lurks in every Breaft, that it is no wonder that there has been fo many Attempts either to fubvert it, or explain it
THE Jews being fo elated with the Conceit of their own RIGHTEOUSNESS, (which confifted in the outward Obfervance of the Ceremonial Law, and the Repetition of long Prayers, with little Regard to the inward Difpofition of their Minds) that they would not be induced to fubmit to the RIGHTEOUSNESS Of GOD.
UPON which fatal Rock the whole Jewish Nation struck: And herein have they been followed by the Church of Rome, who have establish'd the Doctrine of Merit by GOOD WORKS, which has introduced numberlefs Superftitions.
AND altho' this was the Article chiefly infifted upon at the Beginning of the REFORMATION, fuch has been the Pride and Perverseness of some, that in various ways Attempts have been made to fap it of its real Virtue, and fo deprive the truly Penitent of their greatest Confolation. For who can reflect on the Habits and Difpofitions of his Mind, but must be sensible of great Imperfections in the beft of all his Devotions.
TO a State of abfolute Perfection no Mortal ever arrived; but the holieft of Men have reason to complain with St. Paul, "Tho' I delight in the Law of "GOD after the inward Man, yet I find another "Law in my Members warring against the Law of my Mind: fo that tho' to will is prefent, yet how "to perform I find not.
UNDER this afflicting Preffure, the Royal Prophet and the great Apostle relieve themselves, by an intire CONFIDENCE in the PERFECT RIGHTEOUSNESS of A REDEEMER. It is this, and this alone, that can be the Support and Comfort of BELIEVERS in their Paffage through this Vale of SIN and MISERY, to the Regions of IMMORTAL BLISS; where all Sin and Sorrow shall cease, and the SPIRITS of the Just are made
THE Disputes that have been raifed concerning this fundamental Article of Faith, have filled the World with a multitude of tedious Books, which might have very well been fpared, if what is fo fully revealed in the Holy Oracles, had been duly compared, and attentively confider❜d.
The XIth ARTICLE of the Church of England: Of the JUSTIFICATION OF MAN.
WE are accounted Righteous before GDD, only for the Merit of our Lozd and Sabiour Jefus Chrift by Faith, and not for our own Wozks, o2 Delervings. Wherefore, that we are justified by Faith only, is a moft whollome Doarine, and very full of Comfort; as more largely is expzelfed in the Homily of Juftification.
THE next Thing in this Sacred Book to be confider'd, is the Variety of the TRIALS, CONFLICTS, and TEMPTATIONS the Royal Prophet underwent ; which, as they are represented by himself, were very various, and very fevere.
TO obviate the Mistakes of fome Commentators, who have applied his Complaints only to personal and outward AFFLICTIONS; it may be requifite to take a fhort View of the Life of this great Prince,
HE was by the immediate Command of Heaven, appointed to be both a KING and a PROPHET, in the Time of his Youth, when he was keeping his Father's Sheep; wherein He was fo endued with a Divine Power, that he rescued the Lambs under his Care from the Mouth of a Lion and the Paws of a Bear.
AND herein he was the TYPE of the MESSIAH, who by the EVANGELICK* Prophet is described under this EMBLEM;. "He thall feed his FLOCK like a
SHEPHERD; he fhall gather the Lambs in his Arms, "and carry them in his Bofom, and fhall gently "lead thofe that are with Young." And was to fubvert the Dominion of the PRINCE of DARKNESS, and refcue Mankind from the Power of SIN: His Throne was to be eftablished in RIGHTEOUSNESS and PEACE, and fhould fubvert all the Tyrannies of the WORLD; which, in the Prophetick Stile, are reprefented by the Hieroglyphicks of favage Beafts: The Chaldean Empire, by a LION; the Medo-perfian, by a BEAR; the Greek, by a LEOPARD; the Roman, by a DRAGON; and the Antichriftian, or Papal Empire, by all these.
FROM this heroick Act of killing the LION and the BEAR, David was fo animated, that he encounters the Philistine Giant, who had ftruck a Panick Fear into all the Hebrew Army; which engaged both the ADMIRATION and AFFECTION of moft of his Countrymen, and especially of the then Heir of the Crown.
THE SPIRIT of GOD being withdrawn from King Saul; nothing but the Divine Mufick, with which this Youth was infpired, could allay the black Difeafe, and Rage of his Mind; which came at laft to be turned upon Him, whom he endeavours to deftroy, firft by Craft, and then by open Violence; vainly pursuing Him, who was under the immediate Guard and Protection of Heaven. And herein alfo was he the TYPE of our SAVIOUR; who was perfe