IN the sure Word of Prophecy, whereunto we shall do well to take heed, as unto a Light that shineth in a dark Place, until the Day dawn and the Day-Star arise upon our Hearts, it fully appears; that the infi­nitely wise GOD, foreseeing from Eternity, that the first Adam, whom he designed to constitute and treat with, as federal Head and Representative of all his Posterity would, (as he actually did when tried) violate the positive Precept, that should be given him as the Test of his Obe­dience, upon which his and their Happiness turn'd, and thereby involve himself and them in universal Guilt and Ruin — did, out of the infinite Riches of his Goodness, for the Glory of his great Name, and the eternal Felicity [Page 2] of some of Mankind, constitute his own Son, who is co-equal co-essential and co-eternal with Himself, second Adam, to stand Head & Representative of this Number; and in the fulness of Time sent him in their Nature to finish their Transgression, make an End of their Sin, and make Reconciliation for their Iniquity, by bringing in an everlasting Righteousness for them, that so they might be restored to the Image and Favour of God, enjoy him here and forever hereafter, consistent with all his adorable Perfections.

And that blind perishing Men might have a clear Know­ledge and unshaken Belief of these important Articles, with others necessarily connected with, and dependant upon them, it hath pleased God to favour them with divine Revelation.

It was the principal Design of Heaven in this gracious Dispensation, to lead blind Men to see, their universal Guilt and Pollution by Nature, as Descendants from Adam their moral Head, the first Transgressor; and how they may obtain compleat Righteousness, Sanctification and Redemption from the second Adam Jesus Christ, the Righteous, by a vital Union to him. And in this blessed Volumn, these Things are, (as they should be in all the Sermons Ministers preach) set forth in the clearest Light, so that he that runs may read them.

And since Things are so, it is truly surprizing, and what one could hardly believe, did we not hear it with our Ears and see it with our Eyes, that any who are so orthodox as only to profess the sacred Bible to be the Rule of Faith and Manners, and have it in their Hands, and can read it, tho' but of ordinary Capacities; especially that Men of Learning, and professed Ministers of the Lord Jesus too, should in Conversation, and from the Pulpit, and Press, boldly banter and oppose these Soul-humbling, Christ-exalting Doctrines, so clearly revealed and incon­testibly proved in this professed infallible Rule: I say, One could hardly believe this of any who enjoy the Word, especially of such as profess to preach the Word of Righ­teousness, [Page 3] whatever we might of Turks and Heathens, who have only the blind Alcoran and Book of the Creatures to lead to the Knowledge of divine Things, did we not see and hear it. Alas! Alas! that there are so many pro­fessed Preachers of Righteousness of the younger Sort, who if sound and serious, would be the Beauty of the Land, and would fill the Souls of all that wish well to Zion, both Old and Young, Ministers and People, with great Joy, under the pleasing Prospects, from this comfortable Omen, that God has Blessings in Store for the Churches. And O, with what divine Calmness, and pleasing Satis­faction, would our venerable Fathers, who have long graced their Pulpits, and edified their People, with the Truth as it is in Jesus, leave the World, while they see a hopeful Set of young Men rising up and filling their Pulpits and the Land, with the same Doctrines and Con­versation, that they, thro' Grace, have gone before them in: Surely, it would occasion them joyfully to say as good old Simeon did, when he had Christ in his Arms; " Now let thy Servants depart in Peace, for we see what we have long been wishing and praying for.

But to return, I say, 'tis Matter of great Lamentation, that so many pretended Preachers of Righteousness, who profess the Bible the Rule, (which is an orthodox Pro­fession,) should turn out so sadly hetorodox in their Ex­planation of it.

Some in their Explication of this professed Rule, don't duly consult the Text and Context, the Scope & Design of the inspired Penman, to find the genuine Meaning of the Passage under Consideration; nor regard the Analogy of Faith: But their Manner is (it seems) first to fix upon some certain Principles, which feed their hereditary Cor­ruptions, and foster the natural Pride of their Hearts, and then search to find some Text of Scripture in favour of their pre-conceived Notions: And O how will they study and strive, with all their plausible Harrangues, to make the World believe that the Design and Scope of the Prophet or Apostle in the Text and Context, and all [Page 4] their other Writings, is to prove their favourite Scheme! Thus the Arians, Socinians, Arminians, Antinomians, and even the Quakers, have endeavoured to support & main­tain their destructive Tenets.

And some entertaining an high Opinion of their Gifts and Abilities, and looking upon themselves as finished Disputants, who sadly err in their Principles, and are fond of propagating them; finding an inspired Text standing in their Way in full Force and Virtue against them, will fix on that, and exert themselves to the utmost to twist and wrest the same, to make it speak something in Vin­dication of their Errors.

Hath not my Text lately been upon the Wrack, and there miserably perverted, to make it confess some­thing contrary to the Truth as it is in Jesus? Hath it not been improved to substitute the personal Righteous­ness of Men, in the Place of the Surety-Righteousness of Christ, as tho' the former and not the latter was the Thing for which Men shall be accepted and rewarded by God in this and the future World? And how absurd and blas­phemous an Attempt is this! 'Tis injurious to the Pro­phet, to the Scriptures of Truth, and to the immortal Souls of Men.

‘'Tis therefore a Matter of great Importance, a De­sign richly worth undertaking, to clear the Text of this false Gloss, this sad Abuse.’

My present Design therefore (tho' the meanest La­bourer in Christ's Vineyard, yet being set for the Defence of the Gospel) by divine Help in considering of these Words, shall be to do Justice to the Text, and to divine Truth: for thro' the Grace of God, I can willingly do nothing against, but for the Truth. And I am obliged, as I would be innocent and approve myself to my Lord and Master, to contend earnestly, and that publickly as well as privately, for the Faith which was once delivered to the Saints in the holy Scriptures.

And in order hereunto, and from this Text, I shall en­deavour the following Things, Namely▪

[Page 5]1st. Shew the Design of the inspired Prophet in the Phrase, all our Righteousnesses are as filthy Rags.

2dly. In what Respects the personal Righteousnesses of the best Men may be properly stiled filthy Rags.

3dly. That the Righteousness of JESUS CHRIST is the only spotless and acceptable Garment in and for which the best Men can be justified and admitted into the Favour and Kingdom of God.

4thly. That tho' the personal Righteousnesses of the best Men are as filthy Rags in Point of Iustification, and the perfect Righteousness of CHRIST is the only material as well as meretorious Cause thereof; yet as 'tis the bounden Duty, so 'tis the habitual Disposition and Endeavour of all the Justified to maintain good Works.

5thly. Point out some of the dreadful Consequences that naturally and necessarily follow upon substituting the per­sonal Righteousness of Men, in the Room of the Surety-Righteousness of CHRIST in the great Affair of Iustification.

6thly. Make Improvement.

I. I am to shew the Design of the inspired Prophet in the Phrase, all our Righteousnesses are as filthy Rags.

By this Phrase the Prophet does not design a Descrip­tion of the hypocritical Performances of some of the worst of Men, as some seem to imagine, but of the personal Righteousness of some of the best; and this and not that he here stiles filthy Rags.

Tho' I could easily clear this Point by Arguments drawn from the Context, and other Parts of Isaiah's Pro­phecy, yet since the Text without going further, furnishes us with Arguments sufficient for the Purpose, I shall con­fine myself to it. And the

1st Arg: Is taken from the Word Righteousnesses. All our Righteousnesses are as filthy Rags, says the Prophet. Now if the Words Righteousness and Righteousnesses in Scripture (where we have the Character of the Wicked given, perhaps more than a thousand Times, and in a va­riety of Terms) are never used for the hypocritical Per­formances [Page 6] of wicked Men, but for something truly good and excellent; then we must suppose that the latter, and not the former is intended in the Text: And I appeal to you all, whether these Words are not constantly used in this Sense from the Beginning of Genesis to the End of the Revelation. The

2d Arg: Is taken from the Word all. All our Righ­teousnesses are as filthy Rags. i. e. Not only the Righteous­nesses of some but the Righteousnesses of all: All the Righ­teousnesses of all are as filthy Rags. So that if there were any among the numerous Body of the Iews at the Time which Isaiah refers to, who were truly righteous, and God always had a righteous Seed among them; then he stiles personal Righteousnesses filthy Rags. Nay,

3dly. The Word our in the Text is a Demonstration of the present Truth. All our Righteousnesses, says the Prophet, are as filthy Rags. If any after what hath been already said, suppose the People of the Iews at the Time, were generally, yea universally abandoned to extraordinary Wickedness and Hypocrisy, yet they won't say the Pro­phet Isaiah was. He was a sincerely good Man all allow; a Man conformed in Heart and Life to the Will of God; a Man that lived soberly righteously and godly. And yet this personally righteous Man says not, all their Righ­teousnesses, who are a Company of profligate abandoned Wretches, are as filthy Rags, but all our Righteousnesses; my personal Righteousnesses as well as theirs, are as filthy Rags. So that it evidently appears, that the Prophet by the Phrase in the Text means the personal Righteousnesses of the best Men; and that these he stiles filthy Rags.

Thus I have shewn from the Text that the Prophet in the Phrase, all our Righteousnesses are as filthy Rags, does design a Description of the personal Righteousnesses of the best, and not the hypocritical Performances of the worst Men, and that those he stiles filthy Rags. It is now Time to proceed to the second Thing proposed, namely,

[Page 7]II. To shew in what Respects the personal Righteous­nesses of the best of Men may be properly stiled filthy Rags.

And altho' in all Respects they may not with Propriety be so stiled, yet in some Respects they may. And

1. Mayn't the personal Righteousnesses of the best of Men be stiled so, when viewed in a comparative Light.

If we compare the personal imperfect Righteousnesses of the best Men in the World, with the infinitely perfect Righteousness of the eternal JEHOVAH, in whose Sight the holy Heavens are not clean, and who charges his spot­less Angels with Folly; I say, may not the imperfect Righteousness of the best Men, when compared with his spotless Purity and infinite Holiness be, without Offence and with some Propriety, stiled filthy Rags? Surely, such a View of the LORD as Isaiah had in the 6th Chapter of his Prophecy, would immediately bring any Man living, whatever high Opinion he might before have entertained of his own personal Righteousness, to cry out as he did, ver. 5. Wo is me for I am undone, because I am a Man of unclean Lips; and fully convince him of the absolute Ne­cessity of having a better Righteousness than his own to appear safely and comfortably before God in. But

2. And to come nearer the Matter, they may be so stiled in Point of Iustification before God.

In this grand & important Affair, good Works, the perso­nal Righteousnesses of the best Men are of no Account at all. A Man cloathed with filthy Rags has as suitable an Attire on to approach an earthly Monarch for his special Favour, and is as likely to obtain the same, and that al­tho' spotless Raiment is the Condition thereof; as the best Man in the World having only his own personal Righte­ousness on, would be to approach the infinitely holy God for his special Blessings; and that because spotless Raiment, perfect Righteousness is the unalterable Condition of them. This the Scripture throughout teaches, and exceeding plainly in the Epistles to the Romans & Galations: Par­ticularly in Rom. 3 & 4 Chapters; and Galatians 2 & 3 [Page 8] Chapters. There you will see our personal Righteous­nesses intirely excluded in the important Article of Iustifi­cation, and the Righteousness of CHRIST spoken of as the only Merit and Matter thereof; And therefore in this Respect our personal Righteousness may be stiled filthy Rags, as in the Text.

And there is an agreable Propriety in the Analogy, a beautiful Resemblance between the personal Righteousnesses of the best Men and filthy Rags, viewed in this Light.

For,

First, As Rags are not fit to make a comely Garment, to cover the Nakedness of the Body, and render it agreable to the Eye of an earthly King; so the per­sonal Righteousnesses of Men are utterly unfit to cover their moral Nakedness and render them agreable to the Eye of the King of Glory. Rags will do the former, as well as personal Righteousness will the latter: but they are both unfit for the Business. The sacred Scripture, our professed Rule, is ungainsayably clear in this Point; see a few of the Multitude of Texts that might be mentioned. Psal. 143.2. Acts 13.39. Rom 3.20. Gal. 3.10, 11, 21.

Further, as Rags are not fit to make the Whole of such a Garment, so they are not fit to make a Part of it, but are intirely useless for this Purpose: So the personal Righ­teousnesses of Men, as they won't answer in Whole for a justifying Righteousness, so they are not accepted as a Part of it, but are intirely excluded in this important Matter. Agreably the inspired Apostle Paul says, Rom. 3.28. Men are justified without the Deeds of the Law, i. e. Without their personal Righteousnesses having any Hand in the Affair as the meritorious or material Cause thereof.

Again, the personal Righteousnesses of the best Men are not only as Rags, but as filthy Rags, in that they are de­filed with Sin. The best Works of the best Men are not done from such a perfectly good Principle, to such a pure­ly good End, and in such a Manner, but that Sin cleaves to them. And of this the best Men carry a deep Conviction in their own Consciences. If I should say, I am [Page 9] perfect (says Iob) that would prove me perverse, Job 9, 20. When I would do Good, Evil is present with me; says Paul, Rom. 7.21.

Once more, as filthy Rags are utterly unfit not only to make the Whole or any Part of a comely Garment, but for every other Use, 'till washed and made clean; so the personal Righteousnesses of the best Men are not only re­fused as the Whole or Part of their justifying Garment, but in every other Respect 'till washed in the Blood of Jesus. 'Tis by Reason hereof that their Acceptance is gained with the Father, who is of purer Eyes than to behold Iniquity. 'Tis not from any Merit of Condig­nity or Congruity in the personal Righteousness of Men, that God accepts and rewards them, but solely for the Merits of Jesus Christ. Rev. 8.3. In this Text you have the true Reason why the poor imperfect personal Righteousnesses of Men do find Acceptance with God, namely, because perfumed with the Odours of Christ's Merits, and presented to the Father by his own Mediation and Intercession.

Thus I have shewn you in what Respects the personal Righteousnesses of the best of Men may be properly stiled filthy Rags. And by this Time, if you han't been dull of hearing, you may be convinced that your personal Righteousnesses will not answer to justify you in the Sight of God, and may be desirous to know what Righteous­ness will do it. To answer your Desire and the Method proposed, 'I come to say,

III. That the Righteousness of JESUS CHRIST is the only spotless and acceptable Garment in and for which the Children of Men can be justified, and admitted into the Favour and Kingdom of God.

This weighty and important Article of the Christian Scheme admits of easy Proof both from Reason and Re­velation. I think the following rational scriptural pro­gressive Positions made good, will prove the Point to a Demonstration.

1. That all Mankind are by Nature under Sin, and therefore condemned.

[Page 10]This Point the Apostle Paul has sufficiently proved in some of the first Chapters of his Epistle to the Romans, as he thought; and who will dare to think otherwise, when he says, Chap. 3. ver. 9. We have before proved both Jews and Gentiles, that they are all under Sin. All Mankind are naturally Sinners, condemned Sinners. The Way that Mankind came into this sinful condemned State was by the first Transgression of Adam their natural and federal Head and Representative. Rom. 5.12. By one Man [Adam] Sin entred into the World — And in him all have sinned. And as the shorter Catechism, a Body of Divinity approved and used in all our Churches, says; ‘The Covenant be­ing made with Adam not only for himself, but for his Posterity, all Mankind descending from him by ordi­nary Generation, sinned in him and fell with him in his first Transgression.’

2. That there is a Way in which Sinners may be justified in the Sight of God— admitted into his Favour here, and to the Blessedness of his Kingdom hereafter.

Tho' the Way was blocked up by the Apostacy of Man, and Cherubims and a flaming Sword set, which turned every Way to keep the Way of the Tree of Life; yet, thro' the infinite Mercy of God it is opened again, and Man may come to it, take of it, eat & live forever; may be admitted into the Favour and Kingdom of God. This is abundantly manifested from the innumerable Calls in the Gospel to Sinners to come to God; from the In­stitution of the Gospel Ministry, and the sending forth Men to beseech Sinners in Christ's Stead to be reconciled to God; and further in that many of Mankind have been actually justified. It is God that justifieth; (says the A­postle) Who is he that condemneth? But ye are justified— says Paul to the condemned Corinthians.

3. That Sinners are justified in such a Way and only such a Way as is consistent with, and for the Honour of the divine Law and Perfections.

The Honour of the divine Law & Perfections is dearer to God than all Heaven and Earth; and therefore most [Page 11] certain it is, he never will justify and save Men in a Way derogatory thereto: No, before he will do this, he will for their Sins damn them all for ever. The Law must be fully answered, divine Justice compleatly satisfied, or no Man justified and saved. Agreably, we are assured from the Amen, the faithful and true Witness, that not one Iota of the Law shall fail, tho' all Men fail of Justification and Life. And that God cannot deny himself, tho' it would prevent the eternal Destruction of Myriads of precious Souls. Hence we see, that if ever Men are justified and saved, the Law must be answered in all its Commands and Demands, and Justice satisfied.

4. That Sinners cannot by all their Repentance, Obedi­ence, and Sufferings, answer the Commands and Demands of the divine Law, and satisfy the rightful Claims of Justice.

The Scripture informs us, Psal. 49.7, 8. that the Re­demption of the Soul is precious, and ceaseth for ever; for what Men can do towards its Redemption. This Truth will illustriously shine forth, if we consider the several gradual Steps following; Namely,

First, That Man before Regeneration cannot do any good Thing in a right Manner. The Repentance Obedience and Sufferings of all unregenerate Men have nothing really spiritually good in them The inspired, and therefore unexceptionable Description of all natural Men, is that in Psal. 14.3. There is none that doth Good; no, not one. So that their Righteousnesses, if any Thing they do may be cal­led so, are filthy Rags with a Witness; and their best Works in this respect abominable, tho' they may call 'em good Works, in that tho' what they do for the Matter may be Righteous­nesses, or good Works, yet considering the Principle End and Manner of them, they are filthy Righteousnesses, abominable Works. And how can these justify? 'Tis Blasphemy to suppose it.

Again, after Regeneration the best Works of Men are but imperfectly good Works The Obedience of the Regenerate don't answer the Requirements of the divine Law. My Bre­thren, a serious Reflection on the Temper of the Soul and [Page 12] external Behaviour but for one Day, were there nothing else, would satisfy every one that is in any good Measure ac­quainted with his own Heart and with the Extent Strictness and Spirituality of the Law, that he daily violates it in Thought Word and Deed. But what saith the Scripture? (for we must keep to that, and there is no Danger from this Quarter; for the Scripture is not yea and nay, a con­tradictory Volumn, but yea, yea, a consistent one) why, ‘there is not a just Man on Earth that doeth Good and sinneth not; in many Things we all offend— I have seen an End of all Perfection; but thy Commandment is exceeding broad.— [and] Cursed is every one that continueth not in all Things written in the Book of the Law to do them.’ So that from hence it appears, that the best Men instead of getting into God's Favour and Kingdom by their own personal Righteousness, shall be cursed forever out of it for the want of a Law-fulfilling Righteousness.

But further, if it were possible, which it is not, for Men to yield perfect and unsinning Obedience to the Law for the future, yet they could not make Atonement for their past Offences in any finite Space of Time; for Sin is an infinite Evil, being committed against an infinite God, and therefore justly deserves an infinite Punishment; hence if Man who is finite pays the dreadful Score, he must of necessity be eternally Suffering, in order to the satisfying of Divine Justice.

Once more, and to go one Step higher. If it were possible for Men to answer the Law by making Satisfac­tion for past Offences, and by yeilding unsinning Obedience for the Time to come; yet this would not serve for a justifying Righteousness, and that for this weighty Reason, namely, 'tis not the Righteousness constituted for this glo­rious Business by the Judge of all the Earth. God has constituted another Righteousness for our justifying Righ­teousness, even the Righteousness of Jesus Christ. Agreably you read, that God sent his Son to be the Propitiation for our Sins; and by the Obedience of one (i e. Christ) shall many [Page 13] be made righteous. 1 Iohn 4.10. Rom. 5.19. And this leads me to observe,

5. That Iesus Christ has, as elect Men's Surety, by his active and passive Obedience, fully answered the Demands of the Law, and satisfied the rightful Claims of divine Justice.

Jesus Christ, as elect Men's Surety and Cautioner, has paid the Debt of Obedience and Sufferings: For the divine Nature being personally united to the humane in him, there was infinite Value and Vertue derived to his Obedience and Sufferings. As Man he obeyed and suf­fered, as God he satisfied; and so by the Obedience and Blood of this God-Man, the Law is magnified and made honourable, divine Justice satisfied, and a Way opened for the free Justification, and eternal Salvation of the greatest Sinners. God declares himself well pleased with this Righteousness Christ has wrought out and brought in; and why? Because it fully answers the Law. And he can and will be well pleased with, justify and save all that accept it, and are found in it. Accordingly you read, that God is just, exactly eternally just, and the Iustifier of him that believes in Iesus: and not only is God said to be just in this Way of justifying Sinners, but to declare his Iustice, Rom. 3.26 And in Acts 4.10, 11, 12. The A­postle Peter says, ‘Be it known unto you all, and to all the People— That Christ who is set at nought by you Builders, is become the Head of the Corner— Neither is there Salvation in any other: For there is none other Name under Heaven given among Men where­by we must be saved.’

6. That the Scripture every where, when speaking of the Justification of Men in the Sight of God, attributes it to Faith in the Surety-Righteousness of Christ, to the Ex­clusion of the personal Righteousness of Men in this Affair.

I shall mention three Texts to prove this Point: The first is in Rom. 3.28: Therefore we conclude that a Man is justified by Faith, without the Deeds of the Law. This Conclusion, which is so full in Favour of free Justification [Page 14] by Faith in the imputed Righteousness of Christ, and so full against our Justification by our personal Righteousness, followed a Train of Arguments made Use of by learned Paul, who was no ordinary Disputant, but knew the Force and Strength of an Argument well. Another is in Gal. 2.16. Knowing that a Man is not justified by Works, but by the Faith of Iesus Christ; even we have believed in Iesus Christ; that we might be justified by the Faith of Christ, and not by the Works of the Law; for by the Works of the Law shall no Flesh be justified. The last is in Tit. 3.5, 6, 7. Not by Works of Righteousness which we have done, but according to his Mercy he saved us &c.

How fully do these Scriptures clear the Point! Surely Men must have a new Way of interpreting Scripture, to evade the Force of them.

I now pass on to say,

7th. and lastly, What undeniably follows upon the former, namely, That the Righteousness of Jesus Christ is the only Garment in and for which any Man can be justified, and admitted into the Favour and Kingdom of God.

This was the Point to be proved; and judge ye, if it is not sufficiently done. "Truth is great and it will prevail."

And now this admirable Scheme, we see, is exactly harmonious with right Reason and divine Revelation. — The only divinely constituted Way of Justification— The Way in which all Mankind are ever justified and saved, who are justified and saved. The old and new Testa­ment, the Law and Prophets and Apostles, all witness to this glorious Truth.

The wedding Garment, of which you read in the Gospel; as also the fine Linnen, white and clean, mentioned in the Revelation, principally intends this Righteousness, and not the personal Righteousness of Men▪ tho' we don't deny but inherent and external Holiness may be comprehended therein; for these are inseparably connected with that, so that wherever that is, these will be▪ and will be clearly discovered in the Temper and Behaviour of those who are justified. And this leads me on to the

[Page 15]IV. Head proposed, namely, That tho' the personal Righteousnesses of Men are as filthy Rags in Point of Justification, and the perfect Righteousness of Christ is the only material as well as meritorious Cause thereof; yet, 'tis the bounden Duty so 'tis the habitual Disposition and Endeavour of all the Justified to maintain good Words.

By good Works I understand the Duties of the first and second Table of the Decalogue; such as the Duties of Piety, Righteousness, and Sobriety— The Duties of our several Places, Stations and Relations, performed from a right Principle, to a right End, and in a right Manner.

And now so far is the Doctrine of free Iustification by Faith only in the Righteousness of Christ from discouraging Men in the Performance of such good Works; that of all the Men in the World, those justified by this imputed Righteousness, are the only Persons cordially inclined to, constant in, and who actually do them. For,

First, Those justified by Christ's Righteousness are in their Measure internally conformed to the Law of God, the eternal Rule of Righteousness. All that are justified by the Surety Righteousness of Jesus Christ, are sanctified by the Spirit of Jesus Christ: There is an inseperable Con­nection between them; & hence put together in the Scrip­ture: When a Person is justified, the moral Image of God, lost intirely by the Fall, which consists in Knowlege, Righ­teousness, and true Holiness is restored to, & reinstamped on the Soul; and thereby the Disorders of it are rectified: The Understanding enlightned, the Will set in a Mea­sure strait with the Will of God, and the Affections sancti­fied, fitly placed and well regulated; and therefore there is an Agreableness between the moral Law and their Souls; and so they are naturally and necessarily inclined and disposed to obey it in all its Precepts.

Again, The Justified are disposed to, and endeavour Obedience, from a Sight they have had of the perfect Reasonableness of the Commands of God in the Gospel. The justified before God have clearly seen, that all the divine Commands are holy just and good. The Apostle [Page 16] Paul, one of the justified in this Way, declares this, Rom. 7.12. for he saw it, as all the Justified do in some De­gree. The Anointing they have had from the holy One, hath given them to see and know, that they are all (ex­cepting those two positive Institutions, the two Sacraments, and these they are convinced are of excellent Use in the Christian Life) founded in the Nature of God and of the reasonable Creature, & therefore perfectly reasonable; and hence none of the Commands are grievous to them, but their Delight. This view of the real Beauty of Holiness— Excellency of Religion — perfect Reasonableness of the divine Commands; which delightful View all the justi­fied by Christ's Righteousness have had, does make them rejoyce in working Righteousness — serve the Lord with gladness— sing at their Work— run the Ways of God's Commandments with Diligence and Delight.

Again, the Justified are disposed to and will maintain good Works from a Principle of Love to God, and be­cause they tend to the Glory of God and Interest of the Redeemer in the World. The Justified by Christ's Righteousness, have seen God to be infinitely lovely in Himself, and on Account of the peculiar Favours he has bestowed on them in Jesus Christ; so that they do love, and can't but love God with uprightness of Heart, intirely, and above every other Object. And if any Man love me, says Christ, he will keep my Command­ments. This Love sweetly and powerfully constrains them to persevering and universal Obedience. And also as Obedience tends to advance the Glory of God, and Inte­rest of the Redeemer in the World, which lie near their Hearts, and are dearer to them than their Lives, they are heartily engaged thereunto. To promote God's Glory, and the Redeemer's Interest, they will, by the Grace of Christ assisting, readily suffer and do the hardest Things, sacrifice their All; go thro' Furnaces of Fire, and Seas of Blood: Surely then they will do and suffer the more easy Things, which tend to the same glorious Ends.— Certainly, as universal Obedience is one of the most [Page 17] essential Ways of glorifying God and the Redeemer, and that in the Conviction and Conversion of Souls, wherein the Glory of the Power and Wisdom, Love and Grace of God shines forth most conspicuously— As practical Godliness does cast such a Lustre on Religion, and give such convincing Demonstrations of its Reality and Divi­nity, that Sinners often cannot stand against the Force and Power thereof, 1 Pet. 2.12; It will be their highest Ambition to be practically godly, universally obedient.

Again, they are disposed to and endeavour Obedience from the Comforts and Rewards of it. There are great Comforts and Rewards, that all such share in as maintain good Works. Hence you read, Isai. 32.17. The Work of Righteousness shall be Peace, and the Effect of Righte­ousness, Quietness & Assurance for ever. And Psal. 19.11. In keeping of them [the Commands] there is a great Re­ward. And justified Men may assure themselves from the infallible Oracles, that in Proportion to their evange­lical Obedience, their Comforts and Rewards will be, if not here, yet hereafter; or as the Scripture speaks, accord­ing to their Works; which, were there no higher Motives, might be sufficient to encourage all considerate Men to universal Obedience. In this Way, the Scripture pro­poses Comforts and Rewards, and yet not for the Merit of our Obedience; no: And 'tis pretty well worthy of particular Notice, that among all the inspired Penmen of the old and new Testament, when treating of this Matter, not one of them says, that Men shall be comforted or re­warded here or hereafter for, but always according to their Works; which might be sufficient to dash Pretenders of Merit out of Countenance, and would, 'tis probable, were they not hardned in their Error. But,

Finally, they are disposed to, & endeavour Obedience, because hereby they testify their Gratitude to God, and justify their Faith before Men. "Practical Gratitude is most emphatical," and discovers more of the real Senti­ments of the Soul, than the highest verbal Expressions of Gratitude can do. By practical Godliness, or universal [Page 18] Obedience, Men exhibit to the World, the brightest Testimonials of their real Thankfulness to their kind and bountiful God. And 'tis in this Way also the Faith of God's People is justified before Men; as the Apostle Iames abundantly proves in his Epistle. When the Faith Men pretend to is productive of good Works,—disposes them to exemplify the Religion of Christ in the whole of their Behaviour; it is a sufficient Demonstration that 'tis of the justifying & saving Kind. And seeing good Works do most convincingly testify their Gratitude to God, and justify their Faith before Men, they are the more diposed to abound in them.

Thus I have shewn you that 'tis the Disposition and Endeavour of the justified by Christ's Righteousness to maintain good Works, and the Reasons thereof. And you see their Care and Constancy in maintaining good Works, does not spring from any the least View or Hope, that for the Sake of them or any Value in them, they shall recommend themselves to God, or be justified in his Sight, or intitled to the Comforts or Rewards of his Kingdom of Grace or Glory. No this is intirely out of the Question with them; they act from higher & more noble Views and Motives. And I might easily shew that the Views and Reasons obliging to Obedience which I have mentioned, are vastly stronger, and more powerful to constrain to universal Obedience, than the Consideration of meriting thereby could be; but 'tis needless I pass now,

Vthly. To point out some of the dreadful Consequences that follow upon substituting the personal Righteousness of Men in the Room of the Surety-Righteousness of CHRIST in the Affair of Justification. And,

1st. It tends to overthrow the Foundation laid for the Salvation of Sinners, which is the Result of infinite Wisdom.

When none in Earth or Heaven among Men or Angels could fix on a Way of Salvation, for guilty polluted Man, consistent with the divine Perfections and Honour of the Law; God, who is infinite in Wisdom, did, out of Love to Men, pitch upon this admirable Way of justifying and [Page 19] saving Men intirely by the Righteousness of his own Son Jesus Christ And God has expresly told us, that there is Salvation in no other Way, Acts 4.12. And that other Foundation can no Man lay, tho' they may wrack their Brains ever so much for it, than that which is laid, which is Iesus Christ. 1 Cor. 3.11. This is the Way and only Way according to Scripture: but Men by substituting our personal Righteousnesses in the Room of it, en­deavour to lay a new Foundation— to introduce a new Way to Heaven, which the Gospel knows nothing of; and to destroy the new and living Way which the Gospel clearly reveals. And if the only Foundation laid in Zion by God be destroyed; what shall the Righteous do? Why they must all be damned as well as the Wicked.

2ly. It tends to cut the Sinews of true Gospel Obedience intirely. Faith in Scripture and all our approved Systems of Divinity is ever defined so as to include these two Things (at least) in it, namely, (1) Renunciation of our own Righteousness as to Dependance— having no Confi­dence in the Flesh—going off our own Bottom—or as the Apostle Paul speaks accounting all our own Righteous­ness as Loss and Dung as any Way serving for a justify­ing Righteousness. (2) Appropriation of Christ's Righ­teousness to ourselves, and resting on it alone for Justifica­tion and Life. This is the scriptural Account of Faith: And of this Faith only 'tis said that it purifies the Heart, and works by Love, i. e. internally conforms the Soul to God and his holy Law, and disposes it also to all external genuine Obedience. ‘Faith is the Root of all true Ho­liness and evangelical Obedience.’ ‘Faith is the Principle and Parent of all good Works’ It lays a Foundation for all Gospel acceptable Obedience. Heb. 11.6. And without it therefore 'tis not only unlikely, but utterly impossible to do one Action acceptable or pleasing to God. All the pretended good Works and moral Ver­tues of Men without Faith, are but specious splendid Sins, and heathenish Morality. And therefore whatever Men may say in Favour of their new vamp'd Scheme, as that it has a mighty Tendency to promote Obedience; yet [Page 20] we see that it really tends directly to cut the Sinews of true Gospel Obedience intirely, to banish it off the Earth; and to leave in the Room thereof, nothing but dry For­mality and heathenish Morality: i e. Morality without a Principle of justifying Faith and Sanctification. A sad Exchange!

3dly. It tends to shut up, yea to dry up all the Springs of Consolation opened in the Gospel. The glorious Gospel is full of divine and heavenly Consolations: 'Tis a Trea­sury of Grace— A Magazine of Christian Comfort; it contains Pardon and Reconciliation with God, Peace and Assurance, Grace and Glory; and 'tis a Treasure opened for the Supply of the needy Sons of Men. But how came there to be such a rich and invaluable Treasure? How came it to be opened? How do Men come to it? And for what do they receive the great good Things in it? Why, (if we believe the Bible) 'tis all by the Obedience and Blood of Jesus Christ. The Scripture abundantly informs us, and in the plainest Manner, that 'tis the Righ­teousness of Christ only that hath purchased the rich Treasure— that hath opened the Way to it—that Men go in to it, and for which they receive the glorious Blessings contained therein. There is no Pardon, Peace, Joy, Assurance, nor eternal Life proposed, offered, or possible to be had accor­ding to the Gospel in any other Way. So that Men by substituting their personal Righteousness in the Room of Christ's as the Way to, and Thing for which we shall receive these great & heavenly Comforts, do really bar up the right Way, and effectually stop all Mankind from receiving the least Spark of true Joy and Comfort. This Way of managing therefore, tho' plausible in the Eyes of some, yet surely can justly be pleasing to none: 'Tis a most un­comfortable Scheme; there is no true Comfort in it. Who in their right Wits then will embrace it? Certainly if the Admirers of it did not make high Pretensions to Rea­son, one would think they were deprived thereof; for this their Way is their Folly: And yet alas, many approve their Sayings.

[Page 21]4ly. It tends, (O dreadful Tendency) to drown all Mankind in endless Perdition. He and he only that be­lieveth, i. e. that renounces all his own personal Righte­ousnesses as to Dependance, and as any Way serving for a justifying Righteousness, and receives & rests on Christ's alone for Justification and Life, shall be saved; but he that believeth not after this Manner, tho' he has ever so much personal Righteousness, shall be damned; is a scrip­tural and therefore unquestionable Truth. Mark 16.16. That Faith, (which is the only true Faith) which carries a Man out of himself, intirely off the rotten Bottom of his own personal Righteousness, unto Christ, and fixes him on the infinitely safe Bottom of his perfect Righteousness, is the only divinely constituted revealed Way of escaping everlasting Misery in Hell, and enjoying the ineffable eter­nal Glories of Heaven. And therefore, whoever are establishing a Scheme, the Foundation of which is, Do and you shall be saved, or in other Words, is substituting the personal Righteousness of Men, in the Room of the Surety-Righteousness of Christ, in the Affair of Justifi­cation and Salvation, runs counter to the Gospel, and will assuredly (continuing therein) find themselves and their Admirers falling infinitely short of the Favour & Kingdom of God, and plunging themselves into the unfathomable Abyss of eternal Wo & Misery; for the Scheme tends, as you have heard, to this dreadful End. Destruction upon Destruction. — Damnation, the greater Damnation is cried in the Scripture upon all such as have heard of the Surety-Righteousness of Christ, and won't submit to it; and this, tho' their personal Righteousnesses, in their own Apprehension, may reach to the very Heavens, and on Account of their glittering Appearance, in the Apprehension of others, they may shine like Angels.

Thus I have shewn you the dreadful Tendency,— amazing Consequences, of substituting our personal Righ­teousness in the Room of the Surety-Righteousness of Christ. Enough, I should think, to put every Man out of Conceit of so doing; and warn him to shun such a Way as leads to eternal Darkness, Despair and Death.

[Page 22]I am now in the

VI. and last Place to make Improvement. And,

1. From what has been said we see the Absurdity and Blasphemy of substituting the personal Righteousness of Men in the Room of the Surety-Righteousness of Christ in the Affair of Justification and Salvation. It hath (I think) been clearly demonstrated in the foregoing Dis­course, that 'tis contrary to right Reason and divine Reve­lation, and therefore absurd and blasphemous: It's being contrary to right Reason shews it's Absurdity, and it's be­ing contrary to divine Revelation shews it's Blasphemy. But yet, unaccountable as it is, some who make high Pretensions to Reason & Religion, and would monopolize the same to themselves, heartily fall in with, and vehe­mently labour to maintain and propagate this irrational and irreligious, absurd and blasphemous Scheme.

2ly. From what has been said we may learn, that the good old calvinistical Way of Preaching up Justification by Faith in the Righteousness of Christ, has by far a greater Tendency to promote true Gospel Obedience, than the modern Arminian Way. That lays a Foundation for ge­nuine Obedience, for Obedience that is free and natural, according to the new Nature; This only for a blind and forced Obedience. That leads Men to work from Life; this only for Life. That to obey the divine Commands from a right Principle, to a right End, and in a right Man­ner. This from a selfish Principle, End & Manner. Such and so great is the Difference between them. And which then is most likely to produce true evangelical Obedience? Why, 'tis easy to see clearly with half an Eye, that preaching up Justification by Faith tends abundantly the most to it: and this, notwithstanding the loud Cry of the Enemies of the Doctrine, as if it tends to Licenti­ousness.

3ly. From what has been said we see, the proper Place of good Works in the glorious Plan of Man's Salvation. Good Works are not to be looked on, or considered as the Cause of the Justification and Salvation of Men; but only [Page 23] as the Fruits or Effects of Justification, and as a Part of the Salvation purchased by Christ: The renewed are therefore said to be the Workmanship of God created in Christ Iesus unto good Works; not for the Sake of their good Works done. And we shall do well to mind (tho' some would not have us mind it) that tho' our Lord in his famous Sermon on the Mount, which is a summary of the Gos­pel, says, the pure in Heart only shall see God, and his Apostle, that without Holiness no Man shall see the Lord; yet they don't say for the Sake of their Purity & Holiness they shall see the Lord God; no, not a Word of that: For their Design was not to shew the Causes of Salvation, or what intitled Men to the Favour & Kingdom of God; but the meet Qualifications of the Persons intitled there­unto. And I know of none that are sound in the Faith among the strenuous Contenders for free Justification by Faith without Works, but what hold that Sanctification, which is necessarily connected with Justification, is a ne­cessary Qualification for Heaven; and urge it on their Hearers as frequently, and from more powerful Motives, than any can possibly do, who are in a contrary Scheme. Tho' we don't see nor can see from Scripture or Reason how a Man can be justified and saved for the Merit of any Thing wrought in, or done by him, yet we are not so blind but we can see and do see from both, 'tis abso­lutely necessary that such a Temper be wrought in a Man as is suitable to the Objects which are to entertain him for ever, in order to his taking Complacency in them: which we hold (and truly) is an holy Temper; but this holy Temper, from whence flows an holy Practice, can be looked on, if viewed in a Gospel-Light, only as a Part of Salvation: 'Tis Salvation begun; and the good Works flowing from this holy Temper, and from the Efficacy of this justifying Faith, are a further Part of the same Salvation, and lead on to the Perfection thereof. And now, how that which is only an Effect, can be the Cause, or that which is a Part of a Thing can be the Cause of the Thing, is beyond me, and I believe every other [Page 24] Man on Earth, to comprehend. But some would have us comprehend it, or their favourite Scheme will fall to the Ground, never to rise more.

4ly. What has been said shews us the egregious Folly, and destructive Madness of all such as substitute the per­sonal Righteousness of Men in the Room of the Surety-Righteousness of Christ in the Affair of Justification. The Builders of a Babel to preserve from a second Deluge, and climb to Heaven upon, and Solomon's Madman, who threw Firebrands Arrows and Death, were not more egre­giously foolish or destructively mad than these are. For by this Conduct of theirs, they endeavour (I hope igno­rantly) to overthrow the only Foundation of Salvation laid in Zion, to cut the Sinews of true Gospel-Obedience, and to banish it off the Earth, which tends so much to God's Glory, and the Weal of humane Society— To dry up all the Springs of Consolation opened in the glorious Gospel of the blessed God — and to drown all Mankind in the bottomless Ocean of divine Wrath. If it is Folly and Mad­ness to deprive the humane Race of all true Hope & Com­fort, and bring them into the blackest Despair in Life and Death, and after Death to deprive of all the heavenly Glories, and to sink them into the amazing Gulf of eter­nal Misery; I say, if this is Folly and Madness, then to substitute our personal Righteousness in the Room of Christ's, is Folly and Madness. For all these terrible Things are the natural and necessary Consequences there­of; as hath been sufficiently proved to you.

5ly. Let what has been said put us all upon a close Examination of our selves, to find which of these two widely different Schemes we are in. Whether that plead­ed for, or that opposed in this Sermon. Let me seriously and solemnly ask you, my dear Hearers, whether you hold to Justification in Whole or Part by your own Righ­teousness; or intirely by the Righteousness of Christ? Methinks I hear you, one and all saying, O by the Righ­teousness of CHRIST! Very well, so far: But I have not done with you yet; nor is it Time for you to have done [Page 25] with your selves. Suffer me, out of Love to your Souls, to ask you further; Are you sound in Heart as well as in Head? Doubtless many who have orthodox Heads, have heterodox Hearts — Many that hold to Justifica­tion by Christ's Righteousness, who have never received it by Faith: And this may be the Case of some of you: But only to profess Christ's Righteousness the only justi­fying Righteousness, without receiving and resting upon it alone for Justification, will really avail nothing: Such will be damned as well as Self-Iusticiaries. There­fore it infinitely concerns you closely to examine, whether you are cloathed with this Righteousness? And here, that you may come to the Knowledge of your State, I shall in a few Particulars, shew who they are that have on them this justifying Garment. And,

1. They are such as have been brought by the Spirit of God to see that they have no Righteousness of their own, nor can work out any, which will do all, or any thing toward their Justification. Man is such a proud obstinate Creature— so closely attached to the Covenant of Works— so fond of finding Life at his own Hand; that while he imagines he can do a Part, tho' not the whole, towards it, he never will submit to be saved intirely by the Righ­teousness of another: No, this is too self-denying and mortifying a Business for proud Man. And entertaining such a Thought, he will be damned before he will do it: And therefore whoever have submitted to Christ's Righ­teousness for Justification & Life, have seen the Nothing­ness of their own in the Affair. And have you, my Bre­thren, been brought to this View of the Matter? Have you seen your own Righteousness to be but as filthy Rags, as Loss and Dung, not any Way serving as the Whole or a Part of a justifying Righteousness in the Sight of God? And so to despair of Justification from this Quarter? Surely it has been thus with all the Justified.

2. They are such as have been brought to see that the Righteousness of Christ, wro't out & bro't in by his active and passive Obedience, is every Way suitable and sufficient [Page 26] for a justifying Righteousness. That 'tis the only Righ­teousness constituted for the glorious Business— That 'tis commensurate with the divine Law in all its Commands and Demands— That God can be just and the Justifier of all found in it. And now, have you ever seen this Righ­teousness in its Compleatness and perfect Sufficiency— And the eternal Safety of your Souls appearing before God in it! Surely you have, if you have ever rightly ac­cepted it: For none, I dare say, will ever venture the Weight of their eternal Salvation on an unknown Righte­ousness. I know whom I have believed, says the Apostle: And if he had not known HIM, he would not have com­mitted his eternal All into his Hands, as he did, 2 Tim. 1.12.

3. They are such as have seen this Righteousness freely offered to them in the Gospel for their justifying Righte­ousness, and upon the Sight of the free Offer, accepted it as such. All that accept this Righteousness to Justifica­tion, see 'tis so far their's in the Gospel Offer, that they have an indisputable Right to take it: and this brings them to renounce their own Righteousness, and to take the Righteousness of Christ, as that only in which God can be well pleased with & justify them. And have you seen this Righteousness so far your's in the Offer, that from a View of your Right to take it, you have gone off your own Bottom, and ventur'd all upon this infinitely safe Bottom? Thus the truly Justified have done.

4. They are such as are heartily well pleased with this Way of Iustification. The Justified have had such a View of the infinite Beauty, Glory, and Safety of the Way of Justification by Faith in the imputed Righteous­ness of Christ, that they chuse it above all other Ways. In this Way they see the Glory of the Wisdom, Love and Grace of God shining forth in the brightest, as well as most surprizing Manner; and also that in this Way there is the most Safety and Happiness to the Soul, and there­fore like it the best. And who would not under such a View prefer it? And have you, my Hearers, had such a [Page 27] View of the infinite Glory and Safety of this Way, as that you are heartily well pleased with it, and intirely satisfied to be saved in it, yea do chose it above any other Way? If you are justified, you have.

5. They are such as are sanctified. Whom God justi­fies them he sanctifies; and makes them holy as he is holy: God gives to Men in Justification such a View of his infinite Glories, as they display themselves, and shine forth in the Face of Jesus Christ, as powerfully changes them into his holy Image— as leaves a divine Stamp upon them. And are you transformed into the divine Image by the renewing of your Minds? If justified, you are.

6. They are such as maintain good Works. The spe­cial Grace of God received, as well as the efficacious Grace of God in the Gospel, that bringeth Salvation, effectually teaches the Subjects of it to deny all Ungodliness & worldly Lusts, and to live soberly righteously and godly in this pre­sent World? And are you careful to maintain good Works? Surely, if justified, you are. 'Tis your habi­bitual Disposition and Endeavour. But,

By this Time 'tis like that some of you are ready to say, that if these are certain Signs, then we are justified; and others, that we are not. I shall say a Word to each of you, and finish the Subject.

1. A Word to the Iustified: And it shall be a Word of Consolation and Exhortation; And what Word of greater Consolation can I speak to you, than that in the fifth Chapter of the Romans, the first and following Verses. Being justified by Faith, we have, says the Apostle; have what? Eno' in Hand and Hope:

As Peace and Reconciliation with God. God is your Friend, your reconciled God and Father in Christ; and all his Perfections are engaged for, and surround you by Day and Night for your Preservation; so that you are infinitely more secure than Solomon was when surround­ed with Life-Guards of sixty valiant Israelites with Sword in Hand. GOD'S legal Enmity to you is done away by the Obedience of Christ, and your real Enmity is done [Page 28] away by Sanctification; and hence a blessed Friendship subsists between you, never to be broken: And from this Reconciliation arises Peace of Conscience. O the divine Calmness and blessed Serenity of Soul the Justified have, by being reconciled to God thro' Christ! Far better felt than expressed.

Again, free Access to God. You may go to God your heavenly Father with an humble Boldness and holy Con­fidence, under all your Griefs, Burdens, Trials, Tempta­tions, and Difficulties of Soul & Body; who is infinitely able and ready to help you. Earthly Parents are not so ready to give to their dear crying Children, as God is to give to his Children those Things they need, and which will be for his Glory and their Good, when they come to him for them.

Again, full Assurance and Ioy in hope of Glory. Such as are justified have, by imputed and inherent Righteous­ness, a fair Title to, and some meetness for eternal Glory; and therefore according to the Gospel, a sure Founda­tion laid for it; and so may upon safest Grounds be fully assured of the divine Love, and rejoyce in Hope of the Glory of God.

Again, Ioy in the greatest Tribulations in Life. In the midst of these you may rejoyce, as being assured from the divine Oracles, that all Things shall work for Good unto you. These light Afflictions which are but for a Moment, work for you a far more exceeding and eternal Weight of Glory. And in the darkest Shades of Death, you may triumphantly sing, O Death, where is thy Sting! O Grave, where is thy Victory? For Death is unarmed, the Grave perfumed, and an happy Resurrection assured to you by your dear Jesus; who died for your Offences, and arose again for your Iustification

Thus much there is (and 'tis eno') in this World in Life and Death for you; and in the next unspeakably greater Things than these:— as compleat eternal Salvation; which includes in it, freedom from Sin and Sorrow — Per­fection in Grace - fulness of Ioy— open Vision and uninter­rupted [Page 29] everlasting Fruition of God and the Lamb: For whom he justifies, them he also glorifies.

It would be a fruitless Attempt if I should essay to describe heavenly Glories, and what there is kept in Store for the Justified, and that they will actually be put in Possession of when they leave this World: For 'tis a Glory to be revealed.

But having shewn a little, and but a little, of what you have in Hand and Hope— what you have here, and what you have shall hereafter; for which there is the Word and Oath of God, two immutable Things, and so abundant Ground for strongest Consolation. I shall pass

2ly. To the Word of Exhortation. And what more suitable and seasonable Word than that, in 2 Thes. 2.13. to the End of the Chapter. Brethren, beloved of the Lord, because God hath from the Beginning chosen you to Salva­tion thro' Sanctification of the Spirit & Belief of the Truth; whereunto he called you by our Gospel, to the obtaining of the Glory of our Lord Iesus Christ: Therefore Brethren, stand fast, and hold the Traditions which have been taught, whether by Word or our Epistle. Now our Lord Iesus Christ, and God even our Father, which hath loved us, and hath given us everlasting Consolation, and good Hope thro' Grace, comfort your Hearts, and stablish you in every good Word and Work."

But I must turn from Gerizzim, the Mount of Blessings, to Ebal the Mount of Cursings;—in one Word.

2. To those who are not justified. Poor Souls! I pity you, but can't speak Comfort to you, because the Gospel speaks none. Your Case is truly dreadful: You are without God, without Christ, and without Hope in the World: You are this Moment upon the Brink of eternal Burnings: and should God cut the slender Thread of your Lives, you would be immediately beyond all Hope and Help for ever: He that made you would not have Mercy on you, and he that formed you would shew [Page 30] you no Favour. But your Case (tho' sad) is not des­perate! As yet, you are within the Reach of Mercy; and a Righteousness is now offered you for your Iustifi­cation. O Pray and Labour to see your absolute Ne­cessity thereof, and it's Sufficiency for and free tender to you: And O accept it, accept it, for God's Sake, for Christ's Sake, for your precious Souls Sake.

AMEN.