standing at his right hand to resist him," ver. 1. The same posture as Judas stood in when he was to be condemned-"Set thou (saith David) a wicked man over him, and let Satan stand at his right hand," Ps. cix. 6-8. Thus therefore Joshua stood. Now Joshua was clothed (not with righteousness, but) with filthy rags! Sin upon him, and Satan by him, and this before the angel! What must he do now? Go away? No; there he must stand. Can he speak for himself? Not a word; guilt had made him dumb, Isaiah, liii. 12. Had he no place clean? No; he was clothed with filthy garments. But his lot was to stand before Jesus Christ, that maketh intercession for transgressors-" And the Lord said unto Satan, The Lord rebuke thee, Satan; even the Lord that hath chosen Jerusalem, rebuke thee," Zech. iii. 2. Thus Christ saveth from present condemnation those that be still in their sin and blood.

But is he now quit? No; he standeth yet in filthy garments; neither can he, by aught that is in him, or done by him, clear himself from him. How then? Why, the Lord clothes him with change of raiment: the iniquities were his own, the raiment was the Lord's "This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord." We will not here discourse of Joshua's sin what it was, or when committed; it is enough to our purpose that he was clothed with filthy garments, and that the Lord made a change with him by causing his iniquity to pass from him, and by clothing him with change of raiment. But what had Joshua antecedent to this glorious and heavenly clothing? The devil at his right hand to resist him, and himself in filthy garments - -"Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake to those that stood before him saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment," ver. 3, 4.

But to pass the Old-Testament types, and to come to the New.

First, "And when he was come into the ship, he that had been possessed with the devil prayed him that he might go with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things God hath done for thee, and hath had compassion on thee," Mark, v. 18, 19.

The present state of this man is sufficiently declared in these particulars

1. He was possessed with a devil; with devils, with many; with a whole legion, which some say is six thousand, or thereabouts.

but such as devils work, or as rank Bedlams have. Yet this poor man was dispossessed, taken into God's compassion, and was bid to shew it to the world-"Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee;" which last words, because they are added over and above his being dispossessed of the devils, I understand to be the fruit of electing love-"I will have compassion on whom I will have compassion," which blesseth us with the mercy of a justifying righteousness; and all this, as by this is manifest, without the least precedent qualification of ours. Secondly, "And when they had nothing to pay, he frankly forgave them both," Luke, vii. 42.

The occasion of these words was, for that the Pharisee murmured against the woman that washed Jesus' feet, because "she was a sinner," (ver. 37;) for so said the Pharisee, and so saith the Holy Ghost; but saith Christ, Simon, I will ask thee a question-" A certain man had two debtors: the one owed him five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both,” ver. 38. Hence I gather these conclusions

1. That men that are wedded to their own righteousness understand not the doctrine of the forgiveness of sins. This is manifested by the poor Pharisee; he objected against the woman because she was a sinner.

2. Let Pharisees murmur still, yet Christ hath pity and mercy for sinners.

3. Yet Jesus doth not usually manifest mercy until the sinner hath nothing to pay-" And when they had nothing to pay, he frankly (or freely, or heartily) forgave them both." If they had nothing to pay, then they were sinners; but he forgiveth no man but with respect to a righteousness; therefore that righteousness must be another's; for in the very act of mercy they are found sinners. They had nothing but debt, nothing but sin, nothing to pay: "Then they were justified freely by grace, through that redemption that is in Jesus Christ." So, then, “ men are justified from the curse in the sight of God while sinners in themselves."

Thirdly," And when he saw their faith, he said unto the man, Thy sins are forgiven thee," Luke, v. 20.

This man had not righteousness to stand just before God withal, for his sins as yet remained unforgiven; wherefore, seeing guilt remained until Christ remitted him, he was discharged while ungodly.

3. He was out of his wits; he would cut his flesh, break his chains, nay, "no man could tame him," Mark, v. 7.

4. When he saw Jesus, the devil in him, as being lord and governor there, cried out against the Lord Jesus. In all this what qualification shews itself as precedent to justification? None

dition had his sins forgiven him.

But again; set the case the faith was only his, (as it was not,) and that it reached to the doctrine of forgiveness, yet it did it without respect to righteousness in himself; for guilt lay still upon him, he had now his sins forgiven him.

But this act of grace was a surprisal; it was unlooked for: "I am found of them that sought me not," Isaiah, lxv. They came for one thing,

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he gave them another; they came for a cure upon his body, but, to their amazement, he cured first his soul: "Thy sins are forgiven thee."

Besides, to have his sins forgiven betokeneth an act of grace; but grace and works as to this are opposite, Rom. xi. 6; therefore "men are justified from the curse in the sight of God while sinners in themselves."

Fourthly, "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son," Luke, xv. 21.

What this man was, is sufficiently declared in ver. 13, &c. As first, a riotous spender of allof time, talent, body, and soul.

2. He added to this his rebellion great contempt of his father's house-he joined himself to a stranger, and became an associate with swine, ver. 15, 17.

At last, indeed, he came to himself. But then observe, 1, He sought not justification by personal performances of his own; 2, Neither did he mitigate his wickedness; 3, Nor excuse himself before his father; but first resolveth to confess his sin; and coming to his Father, did confess it, and, that with aggravating circumstances: "I have sinned against heaven; I have sinned against thee; I am no more worthy to be called thy son," ver. 18. Now what he said was true or false; if true, then he had not righteousness; if false, he could not stand just in the sight of his father by virtue of his own performances. And, indeed, the sequel of the parable clears it. His father said to his servant, "Bring forth the best robe," the justifying righteousness," and put it upon him; and put a ring on his hand, and shoes on his feet," ver. 22. This best robe, then, being in the father's house, was not in the prodigal's heart; neither stayed the father for further qualifications, but put it upon him as he was, surrounded with sin and oppressed with guilt. Therefore "men are justified from the curse in the sight of God while sinners in themselves."

Fifthly," For the Son of man is come to seek and to save that which was lost," Luke, xix. 10. The occasion of these words was, for that the Pharisees murmured because "Jesus was gone to be a guest to one that was a sinner," yea, a sinner of the publicans, and are most fitly applied to the case in hand. For though Zaccheus climbed the tree, yet Jesus Christ found him first, and called him down by his name; adding withal, "For to-day I must abide at thy house;" which being opened by ver. 9, is as much as to say, I am come to be thy salvation. Now this being believed by Zaccheus, he made haste and came down, and "received him joyfully." And not only so, but to declare to all the simplicity of his faith, and that he unfeignedly accepted of this word of salvation, he said unto the Lord, and that before all present," Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, (a supposition intimating an affirmative,) I restore him fourfold." This being thus, Christ doubleth his comfort, saying to him also, and that before the people, "This day is salvation come to this house." Then, by adding the next words, he expounds the whole of the matter, "For I am

come to seek and save that which was lost"-to seek it till I find it, to save it when I find it. He finds them that sought him not, Rom. x. 20; and, as in the case of Zaccheus, Behold me! to a people that asked not after him. So, then, seeing Jesus findeth this publican first, preaching salvation to him before he came down from the tree, it is evident he received this as he was a sinner; from which faith flowed his following words and works as a consequence.

Sixthly," Jesus saith unto him, Verily I say unto thee, This day shalt thou be with me in paradise," Luke, xxiii. 43.

This was spoken to the thief upon the cross, who had lived in wickedness all his days; neither had he so much as truly repented-no, not till he came to die; nay, when he first was hanged he then fell to railing on Christ; for though Luke leaves it out, beginning but at his conversion; yet by Matthew's relating the whole tragedy, we find him at first as bad as the other, Matt. xxvii. 44. This man, then, had no moral righteousness, for he had lived in the breach of the law of God. Indeed, by faith he believed Christ to be King, and that when dying with him. But what was this to a personal performing the commandments? or of restoring what he had oft taken away? Yea, he confesseth his death to be just for his sin; and so leaning upon the mediation of Christ he goeth out of the world. Now he that truly confesseth and acknowledgeth his sin, acknowledgeth also the curse to be due thereto from the righteous hand of God. So, then, where the curse of God is due, that man wanteth righteGusness. Besides, he that makes to another for help, hath by that condemned his own (had he any) of utter insufficiency. But all these did this poor creature; wherefore he must stand "just from the law in the sight of God while sinful in himself."

Seventhly, "Lord, what wilt thou have me to do?" Acts, ix. 6. What wilt thou have me to do? Ignorance is here set forth to the full. He hitherto knew not Jesus, neither what he would have him to do; yet a mighty man for the law of works, and for zeal towards God according to that. Thus you see that he neither knew that Christ was Lord, nor what was his mind and will"I did it ignorantly, in unbelief,” 1 Tim. i. 13—15. I did not know him; I did not believe he was to save us; I thought I must be saved by living righteously, by keeping the law of God. This thought kept me ignorant of Jesus, and of justification from the curse by him. Poor Saul ! how many fellows hast thou yet alive!-every man zealous of the law of works, yet none of them know the law of grace; each of them seeking for life by doing the law, when life is to be had by nought but believing in Jesus Christ.

Eighthly, "Believe in the Lord Jesus Christ, and thou shalt be saved," Acts, xvi. 31.

A little before, we find Paul and Silas in the stocks for preaching of Jesus Christ; in the stocks in the inward prison by the hands of a sturdy jailor; but at midnight, while Paul and his companion sang praises to God, the foundations of the prison shook, and every man's bands were loosed. Now the jailor being awakened by the noise of this shaking, and supposing he

had lost his prisoners, drew his sword, with intent to kill himself; " But Paul cried out, Do thyself no harm, for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?" In all this relation here is not aught that can justify the jailor. For,

I. His whole life was idolatry, cruelty, and enmity to God. Yea,

2. Even now, while the earthquake shook the prison, he had murder in his heart-yea, and in his intentions too; murder, I say, and that of a high nature, even to have killed his own body and soul at once. Well,

3. When he began to shake under the fears of everlasting burnings, yet then his heart was wrapped up in ignorance as to the way of salvation by Jesus Christ: "What must I do to be saved?" He knew not what-no, not he. His condition, then, was this: he neither had righteousness to save him, nor knew he how to get it. Now, what was Paul's answer? Why, "Believe in the Lord Jesus Christ, (look for righteousness in Christ,) and then thou shalt be saved." This, then, still holdeth true, men are justified from the curse in the sight of God whilst sinners in themselves."

are but like "painted sepulchres, within you are full of dead men's bones," Prov. xxx. 12; Matt. xxiii. 27-30; Luke, xi. 24; xvi. 15. Such is the root from whence flows all their righteousness. But doth the blind Pharisee think his state is such? No; his thoughts of himself are far otherwise-" God, I thank thee (saith he) I am not as other men, extortioners, unjust, adulterers, or even like this Publican," chap. xviii. 11, 12. Ay, but still God judgeth him for a hypocrite.

Secondly, God judgeth him for one that spurneth against Christ, even by every such work he doth. And hence it is, when Paul was converted to Jesus Christ, that he calls the righteousness he had before, madness, blasphemy, injury; because what he did to save himself by works was in direct opposition to grace by Jesus Christ, Phil. iii. 7, 8; Acts, xxii. 3, 4; xxvi. 4; 1 Tim. i. 14, 15.

Behold, then, the evil that is in a man's own righteousness!

1. It curseth and condemneth the righteousness of Christ.

2. It blindeth the man from seeing his misery. 3. It hardeneth his heart against his own salvation.

Thirdly, But again, God judgeth such for those that condemn him of foolishness-" The preaching of the cross," that is, Christ crucified, "is to them that perish foolishness," 1 Cor. i. 18, 23. What! saith the merit-monger, (mine ears have heard all this,) will you look for life by the obedience of another man? Will you trust to the blood that was shed upon the cross, that run down to the ground, and perished in the dust? Thus deridingly they scoff at, stumble upon, and are taken in the gin that attends the gospel; not to salvation, but to their condemnation, Isa. viii. 14; because they have condemned the Just, that they might justify their own filthy righteousness.

1. The open profane.

2. The man that seeks life by the works of the law. The profane is judged by all; but the other by a few. Oh! but God judgeth him.

First, for a hypocrite; because that notwithstanding he hath sinned, he would be thought to be good and righteous. And hence it is that Christ calls such kind of holy ones, "Pharisees hypocrites, Pharisees hypocrites," because by their gay outside they deceived those that beheld them. But, saith he, "God sees your hearts;" you

But, I say, if all have sinned, if all are defiled, the best of a man's righteousness be but madness, blasphemy, injury; if for their righteousness they are judged hypocrites, condemned as opposers of the gospel, and as such have counted God foolish for sending his Son into the world; then must the best of "men be justified from the curse in the sight of God while sinners in themselves;" because they still stand guilty in the sight of God, their hearts are also still filthy infected-" Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God," Jer. ii. 22. It stands marked still before God. So, then, what esteem soever men have of the righteousness of the world, yet God accounts it horrible wickedness, and the greatest enemy that Jesus hath. Wherefore, this vine is the vine of Sodom; these clusters are the clusters of Gomorrah; these grapes are grapes of gall; these clusters are bitter, they are the poison of dragons, and the cruel venom of asps, Matt. iii. 7; xxiii. No marvel, then, if John in his ministry gives the first rebuke and jostle to such, still calling them serpents and vipers, and concluding it is almost impossible they should escape the damnation of hell; for of all sin, man's own righteousness in special bids defiance to Jesus Christ. B 2

The second reason.

Secondly, A second reason why men must stand just in the sight of God from the curse while sinners in themselves is, because of the exactions of the law. For were it granted that men's good works arose from a holy root, and were perfect in their kind, yet the demand of the law-for that is still beyond them--would leave them sinners before the justice of God, 1 Pet. ii. 5; Rev. vii. 14-16; Heb. xiii. 8. And hence it is that holy men stand just in the sight of God from the curse, yet dare not offer their gifts by | the law, but through Jesus Christ, knowing that | not only their persons, but their spiritual service also, would else be rejected of the heavenly Majesty.

For the law is itself so perfectly holy and good as not to admit of the least failure, either in the matter or manner of obedience-" Cursed is every one that continueth not in all things that are written in the book of the law to do them. For they that shall keep the whole law, and yet offend in one point, are guilty of all, and convicted of the law as transgressors," Gal. iii. 10; James, ii. 9, 10. "Tribulation therefore, and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile," Rom. ii. 9.

And observe, the law leaveth thee not to thy choice, when, or when not, to begin to keep it, but requireth thy obedience so soon as concerned, exactly, both as to the matter and manner, and that before thou hast sinned against it; for the first sin breaks the law, John, iii. 18. Now, if thou sinnest before thou beginnest to do, thou art found by the law a transgressor, and so standest by that convicted of sin; so, then, all thy after-acts of righteousness are but the righteousness of a sinner, of one whom the law hath condemned already. "The law is spiritual, but thou art carnal, sold under sin," Rom. vii. 14.

Besides, the law being absolutely perfect, doth not only respect the matter and manner as to outward acts, but also the rise and root, the heart, from whence they flow; and an impediment there spoils all, were the executive part never so good-"Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength," Mark, xii. 30. Mark the repetition, with all, with all, with all, with all ; with all thy heart, with all thy soul, in all things, at all times, else thou hadst as good do nothing. But " every imagination of the thought of the heart of man is only evil continually," Gen. vi. 5. The margin hath it, the "whole imagination, the purposes, and desires ;" so that a good root is here wanting. "The heart is deceitful above all things, and desperately wicked; who can know it ?" Jer. xvii. 9. What thoughts, words, or actions can be clean, sufficiently to answer a perfect law, that flows from this original; it is impossible. "Men must therefore be justified from the curse in the sight of God while sinners in themselves."

But further yet to open the case. There are several things that make it impossible that a man should stand just in the sight of God but while sinful in himself.

First, Because the law under which he at present stands, holds him under the dominion of

sin; for sin by the law hath dominion over all that are under the law, Rom. vi. 14. Dominion, say, both as to guilt and filth. Guilt hath dominion over him, because he is under the curse; and filth, because the law giveth him no power, neither can he by it deliver his soul. And for this cause it is that it is called beggarly, weak, unprofitable; imposing duty, but giving no strength, Gal. iii. 2; iv. 9; expecting the duty should be complete, yet bendeth not the heart to do the work; to do it, I say, as is required, Rom. viii. 3. And hence it is again that it is called a void of words, Heb. xii. 14; for as words that are barely such are void of spirit and quickening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But,

Secondly, The law is so far from giving life or strength to do it, that it doth quite the contrary. For,

1. It weakeneth, it discourageth, and dishearteneth the sinner, especially when it shews itself in its glory; for then it is the ministration of death, and killeth all the world. When Israel saw this, they fled from the face of God; they could not endure that which was commanded; yea, so terrible was the sight, that Moses said, I exceedingly fear and quake,” Exod. xx. 18, 19; Heb. xii. 20, 21. Yea, almost forty years after, Moses stood amazed to find himself and Israel yet alive-"Did ever people," said he, "hear the voice of God speaking out of the midst of the fire, as thou hast done, and live?" Deut. iv. 32, 33.

Alas! he who boasteth himself in the works of the law, he doth not hear the law; when that speaks, it shakes Mount Sinai, and writeth death upon all faces, and makes the church itself cry out, A mediator! else we die, Exod. xx. 19; Deut. v. 25-27; xviii. 15, 19.

2. It doth not only thus discourage, but abundantly increaseth every sin.

(1.) Sin takes the advantage of being by the law; the motions of sin are by the law. Where no law is, there is no transgression, Rom. iv. 15; vii. 5.

(2.) Sin takes an occasion to live by the law: "When the commandment came, sin revived; for without the law, sin is dead," Rom. vii. 8, 9.

(3.) Sin takes an occasion to multiply by the law : “The law entered, that the offence might abound," Rom. v. 20.

(4.)" And the strength of sin is the law," 1 Cor.

xv. 56.

(5.) "Sin by the commandment is become" outrageous, exceeding sinful," Rom. vii. 7, 8. "What shall we say, then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin is dead."

These things, then, are not infused or operated by the law from its own nature or doctrine, but are occasioned by the meeting of, and having to do with, a thing directly opposite. "The law is spiritual, I am carnal;" therefore every imposition is rejected and rebelled against. Strike a

steel against a flint, and the fire flies about you; strike the law against a carnal heart, and sin appears, sin multiplies, sin rageth, sin is strengthened. And hence ariseth all these doubts, murmurings, and sinful complainings that are found in the hearts of the people of God; they have too much to do with the law; the law of works is now in the conscience, imposing duty upon the carnal part. This is the reason of the noise that you hear, and of the sin that you see, and of the horror that you feel in your own souls when tempted. But to pass this digression.

The law, then, having to do with carnal men, by this they become worse sinners than before; for their heart now recoileth desperately, opposeth blasphemously; it giveth way to despair; and then, to conclude, there is no hope for hereafter; and so goeth on in a sordid, ungodly course of life, till his time is come to die and be damned, unless a miracle of grace prevent. From all this I conclude, that "a man cannot stand just from the curse in the sight of God but while sinful in himself." But,

Thirdly, As the law giveth neither strength nor life to keep it, so it neither giveth nor worketh repentance unto life if thou break it-Do this and live, break it and die; this is the voice of the law. All the repentance that such men have, it is but that of themselves, the sorrow of the world (2 Cor. vii. 10) that endeth in death, as Cain's and Judas's did, even such a repentance as must be repented of either here or in hell-fire.

Fourthly, As it giveth none, so it accepteth none of them that are under the law, Gal. v. 9. Sin and die, is for ever its language; there is no middle way in the law; they must bear their judgment, whosoever they be, that stand and fall to the law. Therefore Cain was a vagabond still, and Judas hangeth himself; their repentance could not save them, they fell headlong under the law, Gen. iv. 9-11; Matt. xxvii. 3. The law stays no man from the due reward of his deeds; it hath no ears to hear nor heart to pity its penitent ones.

Fifthly, By the law, God will shew no mercy; for, "I will be merciful to their unrighteousness," is the tenour of another covenant, Heb. viii. 9, 10, &c. But by the law I regard them not, saith the Lord. For,

Sixthly, All the promises annexed to the law are by the first sin null and void. Though then a man should live a thousand years twice told, and all that while fulfil the law, yet having sinned first, he is not at all the better. Our legalists, then, begin to talk too soon of having life by the law let them first begin without sin, and so throughout continue to death, and then if God will save them, not by Christ, but works, contrary to the covenant of grace, they may hope to go to heaven.

But, lastly, to come close to the point. Thou hast sinned; the law now calls for passive as well as active obedience; yea, great contentedness in all thou sufferest for thy transgressing against the law. So, then, wilt thou live by the law? Fulfil it, then, perfectly till death, and afterwards go to hell and be damned, and abide there till the law and curse for thy sin be satisfied for; and then, but not till then, thou shalt have life by the law.

Tell me now, you that desire to be under the law, can you fulfil all the commands of the law, and after answer all its demands? Can you grapple with the judgment of God? Can you wrestle with the Almighty? Are you stronger than he that made the heavens, and that holdeth angels in everlasting chains? "Can thine heart endure, or can thy hands be strong in the day that I shall deal with thee? I, saith the Lord, have spoken it; I will do it," Ezek. xxii. 14. Oh, it cannot be ! "These must go away into everlasting punishment," Matt. xxv. 46. So, then, men must stand just from the curse in the sight of God while sinners in themselves," or not at all. OBJECT.-But the apostle saith, "That the doers of the law shall be justified," Rom. ii. 13, plainly intimating that, notwithstanding all you say, some by doing the law may stand just before God thereby; and if so, then Christ fulfilled it for us but as our example.

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ANSW. The consequences are not true; for by these words, "The doers of the law shall be justified," there is no more proof of a possibility of saving thyself by the law than there is by these: "For by the works of the law shall no man living be justified in his sight," Gal. ii. 16. The intent, then, of the text objected is not to prove a possibility of man's salvation by the law, but to insinuate rather an impossibility, by asserting what perfections the law requireth. And were I to argue against the pretended sufficiency of man's own righteousness, I would choose to frame mine argument upon such a place as this"The hearers of the law are not just before God;" therefore the breakers of the law are not just before God; not just, I say, by the law; but all have sinned and broken the law; therefore none by the law are just before God. For if all stand guilty of sin by the law, then that law that judgeth them sinners cannot justify them before God. And what if the apostle had said, "Blessed are they that continue in all things," instead of pronouncing a curse for the contrary, the conclusion had been the same; for where the blessing is pronounced, he is not the better that breaks the condition; and where the curse is pronounced, he is not the worse that keeps it. But neither doth the blessing nor curse in the law intend a supposition that men may be just by the law, but rather to shew the perfection of the law, and that though a blessing be annexed thereto, no man by it can obtain that blessing; for not the hearers of the law are justified before God, but the doers, when they do it, shall be justified. None but doers can by it be just before God; but none do the law, no, not one, Rom. iii. 10, 11; therefore none by it can stand just before God.

And whereas it is said Christ kept the law as our example, that we by keeping it might get to heaven, as he, it is false, as afore was shewed"He is the end of the law," or, hath perfectly finished it, "for righteousness to every one that believeth," Rom. x. 3, 4.

But a little to travel with this objection: no man can keep the moral law as Christ, unless he be first without sin, as Christ; unless he be God and man, as Christ.

And again; Christ cannot be our pattern in keeping the law for life, because of the dispropor