erty so man's righteousness, when compared with the law of God, manifest that he is poor, and wretched. Rags render a man slighted: so he who appears in his own righteousness will be set at nought. Except your righteousness exceed the righteousness of the scribes and Pharisees, (such a righteousness was Saul's, for he was a Pharisee) ye shall in no case enter into the kingdom of heaven.

But the prophet adds to the phrase, saying, all our righteousnesses are as filthy rags. How loathsome must he be to you who appears in filthy rags? Infinitely more so must he appear to Jehovah, who introduces his own righteousness as the ground of his hope and the reason of his acceptance.

Here, my brethren, you observe an agreement in sentiment, concerning the sinner's righteousness, between a great prophet and a great apostle. The courtly Isaiah does not think it mean, or unbecoming, to use one of the lowest comparisons, when the nature of the subject requires it; in which he is followed by one of the most learned of the apostles.

It is equally obvious in the text, that the same which inclined St. Paul to renounce all congrace fidence in the flesh, did also lead him to trust alone for justification before God to the finished righteousness of Christ; not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. This righteousness is through the faith of Christ, and of God by faith; expressions of nearly the same import. It is of God, as he appointed it, and will accept it, as the sole reason of the sinner's discharge from condemnation, and admission to eternal glory. And it is of Christ, as he hath

manifested it; having made an end of sins, and made reconciliation for iniquity, and brought in EVER

LASTING RIGHTEOUSNESS.

The phrase by faith, is expressive of the use of faith in the business of justification, viz. that it is by faith in the word of God, that the sinner discovers the glory, suitableness and perfection of the divine righteousness, becomes persuaded that it is an infallible ground of hope, and is thereby influenced to venture his naked soul upon it. This is the righteousness in which the apostle prays to be found, while he peremptorily rejects all other.

The conversion of St. Paul will readily be allowed to be genuine; and he a pattern to them, who should after him believe in Christ to everlasting life. Consequently every true convert will be like minded. Like causes will produce like effects. All who are under the influence of the same grace, will glory only in the cross of Christ. And however they may differ in some things of less importance, they will not differ in the grand points of the gospel. While they meet in different places for the service of God, worship in different modes, and are distinguished by different names, they are still one in Christ Jesus. Their supreme wish is to win Christ, and to be found in him; counting their own righteousness but loss and dung. Such are the discoveries that are made to their minds, by the Spirit of God, of the extent and spirituality of the law, that they at once find it a ministration of death, and that their best obedience will not stand the trial. On the other hand, they have such clear views, by faith, of the adorable merits of Jesus, in their all-atoning

virtue, that they rejoice in him, having no confidence in the flesh.

This

I pass now to some practical improvement. 1. Having proved the universality and danger of this spirit of self-confidence, it seems necessary to caution you against it. Nothing, we find, is more natural to man, neither can any thing be more hazardous, thap to trust in himself. spirit, if permitted to govern, will lead you into inconceivable misery; because under its influence you trust to something for acceptance with God that is essentially wrong; a righteousness that will not bear the trial. And at the same time that you run this dreadful risk, you despise the riches of God's goodness in providing a better righteousness than your own; and contemn the Author of eternal salvation. Such wickedness, depend upon it, will not pass with impunity.

2. From the preceding discourse it is plain in what sense the apostle renounced all works done by him, whether before or after believing, viz. in point of dependence. He had no intention to teach us that the law was relaxed, or that our obligation to obedience was in any degree weakened. Far be it from him to lead men to treat the divine law with indifference. The point he laboured in his several epistles, with the greatest perspicuity, is to beat men off, not from obedience to the law, considered as duty, but from trusting in it for justification, either in whole or in part. It was no grief to him that he had lived a sober life; of this he did not repent: but he repented bitterly, that he had made so great a mistake in the matter of acceptance with God, as to look for

the divine favour on the footing of his own doings. By this conduct he robbed God of his honour, Christ of the glory of his complete righteousness, and entirely set aside the glorious plan of redemption revealed in the gospel. In the same sense should every man absolutely reject his best obedience and doubtless he will do it, if he is acquainted with the nature of the law and the grace of the gospel. As to the law, it condemns for one failure; consequently, he who is sensible of thousands in the course of his obedience, will not dare to introduce it as the reason of his acceptance. And as to the gospel, it reveals a righteousness for the justification of the ungodly, that was wholly finished by Jesus Christ, and to which no sinner has any claim, on account of what he has done or can do. Not of works, lest any man should boast.

3. From hence I observe, that the real believer will as fully reject all self-confidence as open profaneness. A man may turn from swearing, uncleanness, drunkenness, &c. to the profession and practice of godliness, and remain at the same time warmly attached to his own righteousness. That very alteration of his conduct, of which he is sensible, and others observe, is a ground of his confidence. He is pleased with it, and secretly thinks himself better than others. Such were the Pharisees, in the days of Christ: they looked upon themselves as holy, and despised their neighbours. This self-confidence was their bane.

I beseech you, suffer the word of exhortation. Examine yourselves, whether you have ever been led to count all but loss, for the excellency of the knowledge of Christ Jesus the Lord? Ye old

professors, ye long established Christians, are you built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone? Do you rest infinitely satisfied with him? and is he dearer to you than every other object? Have you been brought to rejoice in the glories of his character, and his spotless righteousness? and are you anxious to place the crown on his head? Or have you some secret reserve? Do your hearts suggest some plea besides Christ? Paul renounced every thing for him; he had nothing to desire but to be found in him. May this be your case; may this be mine! For should we hold up both hands against the flagrant vices of the day, and bear open testimony against growing profaneness, and at the same time indulge this self-righteous spirit, we shall finally be placed with the workers of iniquity.