God, and they shall vanish away as a cloud. If thou wert not ungodly, there would be no room for him to justify thee as ungodly. But now draw rar, in full assurance of faith. He speaketh and it is done. Fear not, only believe; for even the just God," justifieth all that believe in Jesus.”

II. 1. These things considered, it will be easy to shew, as I proposed to do in the second place, the folly of trusting in the "righteousness which is of the Law," and the wisdom of "submitting to the righteousness which is of faith."

The folly of those who still trust in the "righteousness which is of the Law," the terms of which are, Do this and live, may abundantly appear from hence. They set out wrong their very first step is a fundamental mistake: for, before they can ever think of claiming any blessing, on the terms of this Covenant, they must suppose themselves to be in his state, with whom this Covenant was made. But how vain a supposition is this! Since it was made with Adam in a state of innocence. How weak, therefore, must that whole building be, which stands on such a foundation! And how foolish are they who thus build on the sand! Who seem never to have considered, that the Covenant of Works was not given to man, when he was dead in trespasses and sins, but when he was alive to God, when he knew no sin, but was holy as God is holy: who forget, that it was never designed for the recovery of the favour and life of God once lost, but only for the continuance and increase thereof, till it should be complete in life everlasting.

2. Neither do they consider, who are thus "seeking to establish their own righteousness, which is of the Law,' what manner of obedience or righteousness that is, which the Law indispensably requires. It must be perfect and entire, in every point, or it answers not the demand of the Law. But which of you is able to perform such obedience? Or, consequently, to live thereby? Who among you fulfils every jot and tittle, even of the outward commandments of God? Doing nothing, great or small, which God forbids? Leaying nothing undone which he enjoins? Speaking no idle

words? Having your conversation always "meet to minister grace to the hearers?” And, "whether you eat or drink, or whatever you do, doing all to the glory of God?" And how much less are you able to fulfil all the inward commandments of God! Those which require, that every temper and motion of your soul should be holiness unto the Lord! Are you able, to "love God with all your heart?" To love all mankind as your own soul? To "pray without ceasing? In every thing to give thanks?" To have God always before you? And to keep every affection, desire, and thought, in obedience to his Law ?

3. You should farther consider, that the righteousness of the Law requires, not only the obeying every command of God, negative and positive, internal and external, but likewise in the most perfect degree. In every instance, whatever, the voice of the Law is, Thou shalt serve the Lord thy God, with all thy strength. It allows no abatement of any kind it condemns every coming short of the full measure of obedience, and immediately pronounces a curse on the offender: it regards only the invariable rules of Justice, and saith, "I know not to shew mercy."

4. Who then can appear before such a Judge, who is "extreme to mark what is done amiss?" How weak are they who desire to be tried at the bar, where "no flesh living can be justified?" None of the offspring of Adam. For, suppose, we did now keep every commandment with all our strength: yet one single breach which ever was, utterly destroys our whole claim to life. If we have ever offended in any one point, this righteousness is at an end. For the Law condemns all who do not perform uninterrupted as well as perfect obedience. So that, according to the sentence of this, for him who hath once sinned, in any degree, "there remaineth only a fearful looking-for of fiery indignation, which shall devour the adversaries of God."

5. Is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? For man, who was “ shapen in wickedness, and in sin did his mother conceive him?" man, who is, by nature, all "earthly, sensual,

devilish," altogether "corrupt and abominable?" in whom, till he find grace, "dwelleth no good thing;" nay, who cannot of himself think one good thought? Who is indeed all sin, a mere lump of ungodliness, and who commits sin in every breath he draws; whose actual transgressions, in word and deed, are more in number than the hairs of his head? What stupidity, what senselessness must it be for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by "his own righteousness," of living by the righteousness which is of the Law?

6. Now, whatsoever considerations prove the folly of trusting in the "righteousness which is of the Law," prove equally the wisdom of submitting to the "righteousness which is of God, by Faith." This were easy to be shewn "with regard to each of the preceding considerations. But to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, that it is acting according to truth, to the real nature of things. For, what is it more, than to acknowledge with our heart, as well as lips, the true state wherein we are? To acknowledge, that we bring with us into the world, a corrupt, sinful nature more corrupt, indeed, than we can easily conceive, or find words to express? That hereby we are prone to all that is evil, and averse from all that is good: that we are full of pride, self-will, unruly passions, foolish desires, vile and inordinate affections; lovers of the world, lovers of pleasure more than lovers of God? That our lives have been no better than our hearts, but many ways ungodly and unholy; insomuch, that our actual sins, both in word and deed, have been as the stars of heaven for multitude: that, on all these accounts, we are displeasing to him, who is of purer eyes than to behold iniquity; and deserve nothing from him, but indignation, and wrath, and death, the due wages of sin? That we cannot, by any of our righteousness, (for, indeed, we have none at all), nor by any of our works, (for they are as the tree from which they grow,) appease the wrath of God, or avert the punishment we have justly deserved; yea, that, if left to ourselves, we shall only

wax worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works, and with the evil tempers of our carnal minds, till we fill up the measure of our iniquities, and bring upon ourselves swift destruction? And is not this the very state wherein by nature we are? To acknowledge this then, both with our heart and lips, that is, to disclaim our own righteousness, "the righteouness which is of the Law," is to act according to the real nature of things, and, consequently, is an instance of true wisdom.

7. The wisdom of submitting to "the righteousness of Faith," appears farther from this consideration, that it is the righteousness of God: I mean here, it is that method of reconciliation with God which hath been chosen and established by God himself, not only as he is the God of Wis-^ dom, but as he is the Sovereign Lord of heaven and earth, and of every creature which he hath made. Now, as it is not meet for man to say unto God, What dost thou ? As none who is not utterly void of understanding, will contend with one that is mightier than he, with him whose kingdom ruleth over all; so it is true wisdom, it is a mark of sound understanding, to acquiesce in whatever he hath chosen, to say in this, as in all things, "It is the Lord: Let him do what seemeth him good."

8. It may be farther considered, that it was of mere grace, of free love, of undeserved mercy, that God hath Vouchsafed to sinful man, any way of reconciliation with himself, that we were not cast away from his hand, and utterly blotted out of his remembrance. Therefore, whatever method he is pleased to appoint, of his tender mercy, of his unmerited goodness, whereby his enemies, who have so deeply revolted from him, so long and obstinately rebelled against him, may still find favour in his sight, it is doubtless our wisdom to accept with all thankfulness.

9. To mention but one consideration more. It is wisdom to aim at the best end by the best means. Now the best end which any creature can pursue, is happiness in God. And the best end a fallen creature can pursue is, the recovery of

the favour and image of God. But the best, indeed the only means under heaven given to man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the "Righteousness which is of Faith," the believing in the only begotten Son of God.

III. 1. Whosoever, therefore, thou art, who desirest to be forgiven and reconciled to the favour of God; do not say in thy heart, I must first do this; I must first conquer every sin; break off every evil word and work, and do all good to all men: or, I must first go to Church, receive the Lord's-Supper, hear more sermons, and say more prayers.' Alas, my brother! thou art clean gone out of the way. Thou art still "ignorant of the righteousness of God," and art "seeking to establish thy own righteousness," as the ground of thy reconciliation. Knowest thou not, that thou canst do nothing but sin, till thou art reconciled to God? Wherefore then dost thou say, I must do this and this first, and then I shall believe. Nay, but First Believe. Believe in the Lord Jesus Christ, the Propitiation for thy sins. Let this good foundation first be laid, and then thou shalt do all things well.

2. Neither say in thy heart, I cannot be accepted yet, because I am not good enough.' Who is good enough? Who ever was? To merit acceptance at God's hands! Was ever any child of Adam good enough for this? Or, will any, till the consummation of all things? And, as for thee, thou art not good at all: there dwelleth in thee no good thing. And thou never wilt be good, till thou believe in Jesus. Rather thou wilt find thyself worse and worse. But is there any need of being worse, in order to be accepted? Art thou not bad enough already? Indeed thou art, and that God knoweth. And thou thyself canst not deny it. Then delay not. All things are now ready. "Arise, and wash away thy

Now he shall purge thee as

sins." The fountain is open. with hyssop, and thou shalt be clean: he shall wash thee, and thou shalt be whiter than snow.

3. Do not say,' But I am not contrite enough: I am not