Latest / Philosophy and Faith / 36 - The Law Established through Faith, Discourse II - Sermons on Several Occasions

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36 - The Law Established through Faith, Discourse II - Sermons on Several Occasions · Philosophy and Faith

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  Speaker 1: The law established through faith. Discourse too, do we then
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  Speaker 1: make void the law through faith? God forbid, yea we
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  Speaker 1: establish the law Romans three thirty one. It has been
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  Speaker 1: shown in the preceding discourse, which are the most usual
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  Speaker 1: ways of making void the law through faith. Namely, first
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  Speaker 1: the not preaching it at all, which eventually makes it
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  Speaker 1: all void a stroke, and this under color of preaching
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  Speaker 1: Christ and magnifying the Gospel, though it be in truth,
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  Speaker 1: destroying both the one and the other. Secondly, the teaching
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  Speaker 1: whether directly or directly, that faith supersedes the necessity of holiness,
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  Speaker 1: that this less necessity now, or a less degree of it,
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  Speaker 1: necessary than before Christ came, that it is less necessary
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  Speaker 1: to us because we believe that otherwise it would have been,
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  Speaker 1: or that the Christian liberty is a liberty from any
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  Speaker 1: kind or degree of holiness, so perverting those great truths
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  Speaker 1: that we are now under the covenant of grace and
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  Speaker 1: not works, that a man is justified by faith without
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  Speaker 1: the works of the law, and that to him that
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  Speaker 1: worketh not, but believeth his faith is counted for righteousness.
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  Speaker 1: Or Thirdly, the doing this practically, the making void the
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  Speaker 1: law in practice, though not in principle the living or
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  Speaker 1: acting as if faith was designed to excuse us from holiness,
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  Speaker 1: the allowing ourselves and sin. Because we are not under
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  Speaker 1: the law but under grace. It remains to inquire how
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  Speaker 1: we may follow a better pattern, How we may be
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  Speaker 1: able to say with the apostle, Do we then make
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  Speaker 1: void the law through faith? God forbid? Yea we establish
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  Speaker 1: the law. We do not indeed establish the old ceremonial law.
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  Speaker 1: We know this is abolished forever. Much less do we
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  Speaker 1: establish the whole mosaic dispensation. This we know our Lord
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  Speaker 1: has nailed to the cross. Nor yet do we establish
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  Speaker 1: the moral law, which it is feared too many do
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  Speaker 1: as if the filling it, the keeping all the commandments
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  Speaker 1: were the condition of our justification. If it were so,
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  Speaker 1: surely in his sight should no man living be justified.
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  Speaker 1: But all this being allowed, we still, in the apostle sense,
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  Speaker 1: establish the law, the moral law. We establish the law
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  Speaker 1: first by our doctrine, by endeavoring to preach it in
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  Speaker 1: its whole extent, to explain and enforce every part of it,
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  Speaker 1: in the same manner as our great teacher did while
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  Speaker 1: upon earth. We establish it by following Saint Peter's advice.
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  Speaker 1: If any man speak, let him speak as the oracles
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  Speaker 1: of God, as the holy men of old, moved by
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  Speaker 1: the Holy Ghost, spoke and wrote for our instruction, and
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  Speaker 1: as the apostles of our blessed Lord. By the direction
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  Speaker 1: of the same spirit, we establish it whenever we speak
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  Speaker 1: in His name, by keeping back nothing from them, that
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  Speaker 1: here by declaring to them without any limitation or reserve
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  Speaker 1: the whole counsel of God. And in order the more
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  Speaker 1: effectually to establish it we use herein great plainness of speech.
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  Speaker 1: We are not as many that corrupt the word of
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  Speaker 1: God Capeleontes, as artful men their bad wines. We do
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  Speaker 1: not componize, mix, adulterate, or soften it to make it
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  Speaker 1: suit the taste of the hearers. But as of sincerity,
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  Speaker 1: not as of God. In the sight of God, speak
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  Speaker 1: we in Christ, as having no other aim than by
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  Speaker 1: manifestation of the truth, to commend ourselves to every man's conscience.
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  Speaker 1: In the sight of God. We then, by our doctrine,
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  Speaker 1: establish the law when we thus openly declare it to
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  Speaker 1: all men, and that in the fullness wherein it is
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  Speaker 1: delivered by our Blessed Lord and his apostles, when we
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  Speaker 1: publish it in the height and depth, and length and
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  Speaker 1: breath thereof. We then establish the Law when we declare
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  Speaker 1: every part of it, every commandment contained therein, not only
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  Speaker 1: in its full literal sense, but likewise in its spiritual meaning,
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  Speaker 1: not only with regard to the outward actions which it
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  Speaker 1: either forbids or enjoins, but also with respect to the
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  Speaker 1: inward principle, to the thoughts, desires, and intents of the heart.
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  Speaker 1: And indeed this we do more diligently, not only because
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  Speaker 1: it is of the deepest importance, inasmuch as all the fruit,
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  Speaker 1: every word, and work must not only be evil continually
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  Speaker 1: if the tree be evil, if the dispositions and tempers
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  Speaker 1: of the heart are not right before God, but likewise,
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  Speaker 1: because as important as these things are, they are little
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  Speaker 1: considered or understood, so little that we may truly say
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  Speaker 1: of the Law too, when taken in its full spiritual meaning,
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  Speaker 1: it is a mystery which was hid from ages and
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  Speaker 1: generations since the world began. It was utterly hid from
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  Speaker 1: the heathen world. They, with all their boasted wisdom, neither
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  Speaker 1: found out God nor the Law of God, not in
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  Speaker 1: the letter, much less in the spirit of it, their
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  Speaker 1: foolish hearts were more and more darkened. While professing themselves wise,
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  Speaker 1: they became fools. And it was almost equally hid as
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  Speaker 1: to its spiritual meaning, from the bulk of the Jewish nation.
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  Speaker 1: Even these who were so ready to declare concerning others this,
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  Speaker 1: people that know not the law are cursed, pronounce their
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  Speaker 1: own sentence therein as being under the same curse, the
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  Speaker 1: same dreadful ignorance. Witness our Lord's continual reproof of the
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  Speaker 1: wisest among them for their gross misinterpretations of it. Witness
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  Speaker 1: the supposition almost universally received among them that they needed
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  Speaker 1: only to make clean the outside of the cup, that
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  Speaker 1: the paying tithe of meant annis and common outward exactness
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  Speaker 1: would atone for inward unholiness, for the total neglect both
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  Speaker 1: of justice and mercy, of faith and love of God. Yea,
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  Speaker 1: so absolutely was the spiritual meaning of the law hidden
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  Speaker 1: from the wisest of them, that one of their most
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  Speaker 1: eminent rabbis comments thus on those words of the Psalmist.
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  Speaker 1: If I incline into iniquity with my heart, the Lord
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  Speaker 1: will not hear me. That is saith he if it
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  Speaker 1: be only in my heart, If I do not commit
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  Speaker 1: outward wickedness, the Lord will not regard it. He will
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  Speaker 1: not punish me unless I proceed to the outward act.
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  Speaker 1: But alas the Law of God, as to its inward
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  Speaker 1: spiritual meaning, is not hid from the Jews or Heathen's only,
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  Speaker 1: but even from what is called the Christian world, at
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  Speaker 1: least from a vast majority of them, the spiritual sense
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  Speaker 1: the commandments of God is still a mystery to these also.
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  Speaker 1: Nor is this observation only in those lands which are
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  Speaker 1: overspread with roman much darkness and ignorance. But this is
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  Speaker 1: too sure that the greater part, even of those who
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  Speaker 1: are called reformed Christians, are utter strangers at this day
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  Speaker 1: to the Law of Christ and the purity and spirituality
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  Speaker 1: of it. Hence it is that to this day the
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  Speaker 1: scribes and Pharisees, the men who have the form but
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  Speaker 1: not the power, of religion, and who are generally wise
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  Speaker 1: in their eyes and righteous in their conceits hearing, these
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  Speaker 1: things are offended, are deeply offended when we speak of
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  Speaker 1: the religion of the heart, and particularly when we show
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  Speaker 1: that without this, were we to give all our goods
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  Speaker 1: to feed the poor, it would profit us nothing but
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  Speaker 1: offended they must be, for we cannot but speak the
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  Speaker 1: truth as it is in Jesus. It is our part
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  Speaker 1: whether they will hear, or whether they will forbear to
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  Speaker 1: deliver our own soul. All that is written in the
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  Speaker 1: Book of God we are to declare, not as pleasing men,
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  Speaker 1: but the Lord. We are to declare not only all
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  Speaker 1: the promises, but all the threatenings too, which we find therein.
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  Speaker 1: At the same time that we proclaim all the blessings
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  Speaker 1: and privileges which God hath prepared for his children, we
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  Speaker 1: are likewise to teach all the things whatsoever He hath commanded.
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  Speaker 1: And we know that all these have their use, either
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  Speaker 1: for the awakening those that sleep, the constructing of the ignorant,
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  Speaker 1: the comforting of the feeble minded, or the building up
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  Speaker 1: and perfecting of the saints. We know that all scripture
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  Speaker 1: given by inspiration of God is profitable either for doctrine
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  Speaker 1: or for reproof, either for correction or instruction in righteousness,
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  Speaker 1: And that the man of God, in the process of
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  Speaker 1: the work of God in his soul, has need of
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  Speaker 1: every part thereof that he may at length be perfect
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  Speaker 1: thoroughly furnished unto all good works. It is our part
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  Speaker 1: thus to preach Christ by preaching all things whatsoever he
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  Speaker 1: hath revealed, may indeed without blame, and yea with a
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  Speaker 1: peculiar blessing from God, declare the love of our Lord,
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  Speaker 1: Jesus Christ. We may speak in a more especial manner
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  Speaker 1: of the Lord our righteousness. We may expatiate upon the
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  Speaker 1: grace of God in Christ reconciling the world unto himself.
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  Speaker 1: We may, at proper opportunities dwell upon His praise, as
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  Speaker 1: bearing the iniquities of us, all as wounded for our transgressions,
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  Speaker 1: and bruise for iniquities, that by His stripes we may
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  Speaker 1: be healed. But still we should not preach Christ according
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  Speaker 1: to his word. If we were holy to confine ourselves
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  Speaker 1: to this, we are not ourselves clear before God unless
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  Speaker 1: we proclaim Him in all his offices. To preach Christ
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  Speaker 1: as a workman that needeth not to be ashamed, is
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  Speaker 1: to preach him not only as our great high Priest,
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  Speaker 1: taken from among men and ordained for men in things
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  Speaker 1: pertaining to God, as such, reconciling us to God by
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  Speaker 1: His blood and ever living to make intercession for us,
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  Speaker 1: but likewise as the prophet of the Lord, who of
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  Speaker 1: God is made unto us wisdom, who by his word
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  Speaker 1: and his spirit is with us, always guiding us into
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  Speaker 1: all truth yea, and as remaining a king forever, as
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  Speaker 1: by giving laws to all whom he is bought with
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  Speaker 1: his blood, by restoring those to the image of God
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  Speaker 1: whom he had first reinstated in his favor, as reigning
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  Speaker 1: in all believing hearts, until he has subdued all things
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  Speaker 1: to himself, until he hath utterly cast out all sin
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  Speaker 1: and brought in everlasting righteousness. We establish the law. Secondly,
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  Speaker 1: when we so preach faith in Christ, as not to supersede,
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  Speaker 1: but to produce holiness, to produce all manner of holiness,
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  Speaker 1: negative and positive of the heart and of the life.
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  Speaker 1: In order to this we continue declare what should be
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  Speaker 1: frequently and deeply considered by all who would not make
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  Speaker 1: void the law through faith, that faith itself, even Christian faith,
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  Speaker 1: the faith of God's elect, the faith of the operation
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  Speaker 1: of God, still is only the handmaid of Love. As
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  Speaker 1: glorious and honorable as it is, it is not the
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  Speaker 1: end of the commandment. God hath given this honor to
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  Speaker 1: love alone. Love is the end of all the commandments
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  Speaker 1: of God. Love is the end, the sole end of
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  Speaker 1: every dispensation of God, from the beginning of the world
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  Speaker 1: to the consummation of all things. And it will endure
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  Speaker 1: when heaven and earth flee away. For Love alone never faileth.
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  Speaker 1: Faith will totally fail, It will be swallowed up in
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  Speaker 1: sight in the everlasting vision of God. But even then, Love,
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  Speaker 1: its nature and its office still the same, lasting its
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  Speaker 1: lamp and unconsumed, its flame and deathless triumph. Shall it
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  Speaker 1: ever live and endless good, diffuse and endless praise receive.
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  Speaker 1: Very excellent things are spoken of Faith, and whosoever is
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  Speaker 1: a partaker thereof may well say, with the apostle, thanks
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  Speaker 1: be to God for his unspeakable gift. Yet still it
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  Speaker 1: loses all its excellence when brought into a comparison with Love.
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  Speaker 1: When Saint Paul observes concerning the superior glory of the
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  Speaker 1: Gospel above that of the Law, may with great propriety
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  Speaker 1: be spoken of the superior glory of Love above that
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  Speaker 1: of faith. Even that which was made glorious hath no
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  Speaker 1: glory in this respect, by reason of the glory that excelleth.
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  Speaker 1: For if that which is done away is glorious, much
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  Speaker 1: more doth that which remaineth exceed in glory. Yea, all
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  Speaker 1: the glory of faith, before it is done away arises.
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  Speaker 1: Hence that it ministers to love. It is the great
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  Speaker 1: temporary means which God has ordained to promote that eternal end.
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  Speaker 1: Let those who magnify faith beyond all proportion, so as
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  Speaker 1: to swallow up all things else, and who so totally
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  Speaker 1: misapprehend the nature of it as to imagine it stands
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  Speaker 1: in the place of love. Consider further that as love
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  Speaker 1: will exist after faith, so it did exist long before it.
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  Speaker 1: The angels, who from the moment of their creation beheld
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  Speaker 1: the face of their Father, that is in Heaven, had
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  Speaker 1: no occasion for faith in its general notion, as it
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  Speaker 1: is the evidence of things not seen. Neither had the
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  Speaker 1: need of faith in its more particular acceptation faith in
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  Speaker 1: the blood of Jesus, for he took not upon him
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  Speaker 1: the nature of angels, but only the seed of Abraham.
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  Speaker 1: There was therefore no place before the foundation of the
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  Speaker 1: world for faith, either in the general or particular sense.
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  Speaker 1: But there was for love. Love existed from eternity in God,
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  Speaker 1: the great ocean of love. Love had a place in
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  Speaker 1: all the children of God from the moment of their
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  Speaker 1: creation they received at once from their gracious creator to
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  Speaker 1: exist and to love. Nor is it certain, as ingeniously
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  Speaker 1: and plausibly as many have discanted upon this, that faith,
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  Speaker 1: even in the general sense of the word, had any
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  Speaker 1: place in paradise. It is highly probable, from that short
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  Speaker 1: and uncircumstantial account which we have in holy writ, that Adam,
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  Speaker 1: before he rebelled against God, walked with him by sight
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  Speaker 1: and not by faith. For when his reason's eye was
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  Speaker 1: strong and clear, and as an eagle can behold the
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  Speaker 1: sun might have beheld his maker's face as near as
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  Speaker 1: the intellectual angels could have done, he was then able
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  Speaker 1: to talk with him face to face, whose face we
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  Speaker 1: cannot now see and live, and consequently had no need
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  Speaker 1: of that faith, whose office it is to supply the
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  Speaker 1: want of sight. On the other hand, it is absolutely
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  Speaker 1: certain faith in its particular sense had then no place,
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  Speaker 1: for in that sense it necessarily presupposes sin and the
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  Speaker 1: wrath of God declared against the sinner, without which there
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  Speaker 1: is no need of an atonement for sin in order
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  Speaker 1: to the sinner's reconciliation with God. Consequently, as there was
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  Speaker 1: no need for an atonement before the fall, so there
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  Speaker 1: was no place for faith in that atonement, Man being
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  Speaker 1: then pure from every stain of sin, holy as God
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  Speaker 1: is holy. But love even then filled his heart. It
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  Speaker 1: reigned in him without rival. And it was only when
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  Speaker 1: love was lost by sin that faith was added, not
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  Speaker 1: for its own sake, nor with any design that it
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  Speaker 1: should exist any longer than until it had answered the
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  Speaker 1: end for which it was ordained, namely to restore man
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  Speaker 1: to the love from which he had fallen. And the fall.
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  Speaker 1: Therefore was added this evidence of things unseen, which before
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  Speaker 1: was out as useless, this confidence of redeeming love, which
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  Speaker 1: could not possibly have any place till the promise was
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  Speaker 1: made that the seed of the woman should bruise the
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  Speaker 1: serpent's head. Faith, then, was originally designed of God to
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  Speaker 1: re establish the law of love. Therefore, in speaking thus
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  Speaker 1: we are not undervaluing it or robbing it of its
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  Speaker 1: due praise, but on the contrary, showing its real worth,
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  Speaker 1: exalting it in its just proportion, and giving it that
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  Speaker 1: very place which the wisdom of God assigned it from
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  Speaker 1: the beginning. It is the grand means of restoring the
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  Speaker 1: holy Love wherein man was originally created. It follows that
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  Speaker 1: although faith is of no value in itself, as neither
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  Speaker 1: any other means whatsoever. Yet, as it leads to that end,
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  Speaker 1: the establishing it knew of the law of Love in
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  Speaker 1: our hearts, and as in the present state of things,
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  Speaker 1: it is the only means under Heaven of affecting it.
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  Speaker 1: It is on that account an unspeakable blessing to man,
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  Speaker 1: and of unspeakable value before God. And this naturally brings
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  Speaker 1: us to observe. Thirdly, the most important way of establishing
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  Speaker 1: the law, namely the establishing it in our hearts and lives. Indeed,
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  Speaker 1: without this, what would all the rest avail. We might
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  Speaker 1: establish it by our doctrine. We might preach it in
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  Speaker 1: its whole extent, We might explain and enforce every part
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  Speaker 1: of it. We might open it in its most spiritual
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  Speaker 1: meaning and declare the mysteries of the Kingdom. We might
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  Speaker 1: preach Christ in all his offices, and faith in Christ
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  Speaker 1: as opening all the treasures of His love. And Yet
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  Speaker 1: all this time, if the law we preached were not
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  Speaker 1: established in our hearts, we should be of no more
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  Speaker 1: account before God than sounding brass or tingling symbols. All
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  Speaker 1: our preaching would be so far from profiting ourselves that
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  Speaker 1: it would only increase our damnation. That is wherefore the
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  Speaker 1: main point to be considered, How may we establish the
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  Speaker 1: law in our own hearts so that it may have
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  Speaker 1: its full influence on our lives? And this can only
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  Speaker 1: be done by faith. Faith alone it is which effectually
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  Speaker 1: answers this end, as we learn from daily experience, for
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  Speaker 1: so long as we walk by faith, not by sight,
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  Speaker 1: we go swiftly on in the way of holiness. While
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  Speaker 1: we steadily look not at the things which are seen,
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  Speaker 1: but at those things which are not seen, we are
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  Speaker 1: more and more crucified to the world, and the world
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  Speaker 1: crucified to us. Let but the eye of the soul
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  Speaker 1: be constantly fixed not on the things which are temporal,
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  Speaker 1: but on the things which are eternal, and our affections
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  Speaker 1: are more and more loosed from the earth and fixed
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  Speaker 1: on things above, So that faith in general is the
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  Speaker 1: most direct and effectual means of promoting all righteousness and
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  Speaker 1: true holiness, of establishing the holy and spiritual law in
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  Speaker 1: the hearts of them that believe, and by faith taken
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  Speaker 1: in its more particular meaning for a confidence in a
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  Speaker 1: pardoning God, we establish the law and our own hearts
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  Speaker 1: in a still more effectual manner. For there is no
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  Speaker 1: motive which so powerfully inclines us to love God as
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  Speaker 1: the sense of the love of God in Christ. Nothing
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  Speaker 1: enables us like a piercing conviction of this to give
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  Speaker 1: our hearts to Him who was given for us. And
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  Speaker 1: from this principle of grateful love to God arises love
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  Speaker 1: to our brother. Also, neither can we avoid loving our
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  Speaker 1: neighbor if we truly believe the love wherewith God has
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  Speaker 1: loved us. But this love to man, grounded on faith
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  Speaker 1: and love to God, worketh no ill to our neighbor. Consequently,
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  Speaker 1: it is as the apostle observes the filling of the
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  Speaker 1: whole negative law. For this Thou should not commit adultery,
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  Speaker 1: Thou shalt not kill, Thou shalt not steal, Thou shalt
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  Speaker 1: not bear false witness, Thou shalt not covet. And if
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  Speaker 1: there be any other commandment, it is comprehended in this saying,
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  Speaker 1: Thou shalt love thy neighbor as thyself. Neither is love
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  Speaker 1: content with barely working no evil to his neighbor. It
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  Speaker 1: continually excites us to do good, as we have time
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  Speaker 1: and opportunity to do good in every possible kind, and
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  Speaker 1: in every possible degree to all men. It is therefore
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  Speaker 1: the fulfilling of the positive likewise as well as the
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  Speaker 1: negative law of God. Nor does this faith fulfill either
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  Speaker 1: the negative or positive law as to the external part only.
• 20:51
  Speaker 1: But it works inwardly by love, to the purifying of
• 20:54
  Speaker 1: the heart, the cleansing it from all vile affections. Everyone
• 20:59
  Speaker 1: that hath this fai faith in himself purifieth himself, even
• 21:03
  Speaker 1: as he is pure, purifieth himself from every earthly sensual desire,
• 21:09
  Speaker 1: from all vile and inordinate affections, yea, from the whole
• 21:13
  Speaker 1: of that carnal mind which is enmity against God. At
• 21:17
  Speaker 1: the same time, if it have its perfect work, it
• 21:20
  Speaker 1: fills him with all goodness, righteousness, and truth. It brings
• 21:25
  Speaker 1: all heaven into his soul and causes him to walk
• 21:28
  Speaker 1: in the light, even as God is in the light.
• 21:31
  Speaker 1: Let us thus endeavor to establish the law, and ourselves,
• 21:35
  Speaker 1: not sinning because we are under grace, but rather using
• 21:39
  Speaker 1: all the power we receive thereby to fulfill all righteousness.
• 21:43
  Speaker 1: Calling to mind what light we receive from God while
• 21:46
  Speaker 1: His spirit was convincing us of sin, let us beware
• 21:50
  Speaker 1: we do not put out that light. What we had
• 21:53
  Speaker 1: then attained. Let us hold fast. Let nothing induce us
• 21:57
  Speaker 1: to build again what we have destroyed, to assume anything
• 22:01
  Speaker 1: great or small which we then clearly saw was not
• 22:05
  Speaker 1: for the glory of God or the profit of our
• 22:08
  Speaker 1: own soul, or to neglect anything small or great which
• 22:11
  Speaker 1: we could not then neglect without a check from our
• 22:15
  Speaker 1: own conscience. To increase and perfect the light which we
• 22:18
  Speaker 1: had before, let us now add the light of faith,
• 22:22
  Speaker 1: confirm we the former gift of God by a deeper
• 22:25
  Speaker 1: sense of whatever He had then shown us, by a
• 22:28
  Speaker 1: greater tenderness of conscience, and a more exquisite sensibility of sin.
• 22:34
  Speaker 1: Walking now with joy and not with fear, in a clear,
• 22:38
  Speaker 1: steady light of things eternal, we shall look on pleasure
• 22:41
  Speaker 1: well praise all the things of earth, as on bubbles
• 22:45
  Speaker 1: upon the water, counting nothing important, nothing desirable, nothing worth
• 22:50
  Speaker 1: a deliberate thought, but only what is within the veil,
• 22:54
  Speaker 1: where Jesus sitteth at the right hand of God. Can
• 22:58
  Speaker 1: you say, Thou art merciful to my unrighteousness, my sins,
• 23:03
  Speaker 1: Thou rememberest no more then for the time to come,
• 23:06
  Speaker 1: See that you fly from sin as from the face
• 23:09
  Speaker 1: of a serpent. For how exceeding sinful does it appear
• 23:13
  Speaker 1: to you? Now, how heinous above all expression, on the
• 23:16
  Speaker 1: other hand, and how aimable a light do you now
• 23:20
  Speaker 1: see the holy and perfect will of God. Now therefore
• 23:25
  Speaker 1: labor that it be fulfilled, both in you, by you
• 23:28
  Speaker 1: and upon you. Now watch and pray that you may
• 23:32
  Speaker 1: sin no more, that you may see and shun the
• 23:35
  Speaker 1: least transgression of His law. You see the motes which
• 23:39
  Speaker 1: you have not seen before, when the sun shines into
• 23:43
  Speaker 1: a dark place. In like manner, you see the sins
• 23:46
  Speaker 1: which you cannot see before. Now that the sun of
• 23:49
  Speaker 1: righteousness shines in your heart. Now then do all diligence
• 23:54
  Speaker 1: to walk in every respect according to the light you
• 23:57
  Speaker 1: have received. Now be zealous and receive more light daily,
• 24:01
  Speaker 1: more of the knowledge and love of God, more of
• 24:04
  Speaker 1: the Spirit of Christ, more of his life, and of
• 24:07
  Speaker 1: the power of His resurrection. Now use all the knowledge
• 24:11
  Speaker 1: and love and life and power you have already attained.
• 24:15
  Speaker 1: So shall you continually go on from faith to faith.
• 24:19
  Speaker 1: So shall you daily increase in holy love till faith
• 24:23
  Speaker 1: is followed up in sight, and the law of Love
• 24:26
  Speaker 1: established in all eternity. This is the end of section
• 24:32
  Speaker 1: thirty six.