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For the proof of this observation, see Afis x. 4. And he ( viz. the angel ) said unto him (Cornelius) thy frayers and thine alms are come up for a memorial before God. Heb. xiii. ;6, To do good, and to communicate, forget not; for with such sacrifices God is well pleased. I observe farther, that the good works of hypocrites and wicked men, who perform some acts of obedience to God's law, but live in the wilful habitual breach of the most cosiderable parts of it; such men's good works, or righteousnesses, are as filthy rags, which stink in the nostrils of God ( if I may ib speak.) The people of Israel put on an appearance of holiness. and did many acts of obedience to the ceremonial part of God's law-, which the Prophet calls their righteousnesses, when at the fame time their hands where full of blood and rapine, and other abominations. And this their abominable wickedness made even their acts of obedience, which otherways were good {because commanded to be done) to be as filthy rags in God's fight. And that this is the true state of the. case, appears plainly in the first chapter of Isaiah's prophecy, where he tells the people, That their new moons, and their appointed feasts, -were hateful to God, and that he was weary to bear them, verse 14. And the reason given. is, that their hands were full of blood, verse 15 As. to the words of St. Paul, in Phil, iii. 9. he is there speaking of a two-fold righteousness, not such a righteousness as gave a legal title to justification, but only such as made men the sujtable objects of that grace. The first sort was that righteousness which consisted in a strict observance of the ceremonial law of Moses, which he mentions, verse 6. as touching the righteT oufnefs which is in the law, blameless-. The second sort of righteousness was christian obedience, or a conformity of mind and lise, to the mind atjd Use of; Christ? which, the gospel required

necessary -necessary to -our acceptance in .God's -sight. Now the Apostle desired that he might be found ia Christ, that is a true christian* not having the -former, but the latter fort of righteousness; because Che former would do him no service as a christian, but the latter would render him a suitable object of divine grate. And thd' the Apostle uses the term, mine own righteousness; this is not 'opposed to the righteousness of another, which tic desired to be found in; but it is the righteousiness of the ceremonial law of Moses, opposed to <he righteousness of christian obedience, which 'the gospel recommended. And to make the text answer the full and true meaning of the Apostle, I conceive it may be fill'd up, and read thus i tho' I 'have as much ground to boast as any -man, with respect-to external privileges and performances; yet these are 'so mean, in my opinion, that I esteem them but as drose and dung in comparison of that inestimable treasure the gospel, for which I have suffer'd the loss of all things, and count-them but dung that I may win Christ, and fee found in him, not having mine own righteousness, which is of the law, or that righteousness which consists in an external observance of the ceremonial law of Moses (which the Jews and Ju^ daizing christians value themselves upon) but I do desire to be found a true christian, having that righteousness, or christian obedience, which my faith in Christ ought to-produce in me, and which will make me the suitable object of God's grace. As to the words of St. John, he defined hereby to convince men that it was in vain for them to expect that their faith in Christ, or their prosession of the christian religion', or any extraordinary illumination, or any pretended love to God er Christ, or union with them, would be of any service to them^ with respect^Q their acceptance/wi,th God4

except; xxoept-chey brought forth-the fktitsof righteousness ^r.clwistian obedience. And as to the term even as .Che Apostle did not intend an equality, (but only $he certainty and likeness of the thing to which ic 4s compared. A case like this we have in verse g jf&ary man that bath this hope in him {viz. of seeing Christ, and being made like un£© him ) purifietb himself men as he (viz. Christ ) is pure. Here St. John <k>th not mean by the term even as, an e«juality -of purity, but only a likeness, and the .certainty .of the thing; which is as much as if he (had faid, every man, chat in good earnest hopes .to see Christ at his appearing, and be made like .untoihim, purefies himselflike as Christ is pure, or as certainly as Christ is pure. So in like manner* by the-term even as., in the present case, the Apostle means that he which doth righteousness is rightepus, like as Christ did righteousness, and is righteous; or he is righteous as certainly, as Christ did righteously,. and is so. Here I think likewise that there are several words wanting to express the fujl and true meaning of the Apostle, which when fill'd up may be read thus; little children, let no man deceive 'you in this important point, for he, and onlyie, that doth righteousness, is righteous in God's acceptance, e^ ven like as Christ did righteousty, and is righteous, or as certainly as Christ did righteousness, and is so. Again,

We learn, thirdly, from the foregoing observations, that the .doctrine of Christ's paying a full and equal fatisfaction (in the original and strict sense of the word) to the justice of God, for the sins and offences of mankind, and of christians being justified upon that foot; I fay, we learn that these doctrines are erroneous: for if sinners are justified freely by God's grace, if God exersises his mercy \n the forgiveness. of their sins, if this forgiveness is obtain'd to them by the intercession of Christ, who uses his interest with God for them, and if God pardons the beleiving penitent upon Christ's account, and for his fake, (as J have fhewn( from hence it will necessarily and unavoidably follow, that there hath been no such equal fatisfaction paid to God j because if there had been, then justification would be of debt, and not of grace j for, whatever grace might be exercised in the fatisfier, there could be none in the fatisfied. When such fatisfaction had been made, a release became due, and there could be no such thing as forgiveness of sins, because there would be no sinto be forgiven; neither could Christ become an intercessor for the sinner's pardon, because he had prevented himself by making full fatisfaction for the damage done; neither could God forgive the penitent upon Christ's' account, and for his fake, because there was no room nor place for the exercising of sych mercy,

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Concerning the sense and meaning of our Lord's words, viz. Son thy fins be forgiven thee; as in Mark ii. 5.

FO R the right understanding of these words, it is necessary to observe, that as sin is a transgression of God's law; so God is pleased to manifest his dislike of sin, by punishing the transgreflbrs of that law: which punishment is two-fold, either, first, by inflicting upon temporary afflictions and death in this world; or secondly, by punishing them with everlasting death in the world to come. Thus we read, Atls-xii. 23. thzt Herod, for his impiety, was smitten with a sore disease, that he was eaten of worms and died And St. Paul informs us, that the Corinthians, for the abuse of the Lord's supper (an ordinance instituted to perpetuate the memory of Christ's death to all posterity, and to awaken and keep alive in the minds of christians an affecting sense of Christs love in laying down his precious lite in their cause, and for their fake) I fay, for the abuse of this ordinance, some of them were sickly, and some were fallen asleep (or dead) 1 Cor. xi. 30. So again we read, Lukexvi. 22. 23. 'That the rich man also died and in hell he list up his eyes, being in torment. And verse 25. Abraham said nnto him, son, remember that thSuin thy life receivedst thy good things, and Lazarus evil things-, but now he is comforted, and thou art tormented. And Christ is represented, in

Matt.

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