of the philosophers, how many that would be called Christians, do yet creep by several degrees, in the persuasion of a power of fulfilling the law; and from whence indeed should men have this knowledge that we have not? Nature will not teach it, that is proud and conceited; and it is one part of its pride, weakness, and corruption, not to know it at all. The law will not teach it; for though that will shew us what we have done amiss, yet it will not discover to us, that we could not do better; yea, by requiring exact obedience of us, it takes for granted, that such power is in us for that purpose; it takes no notice that we have lost it, nor doth it concern it so to do: this then also lies hid in the Lord Jesus; Rom. viii. 2-4. The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and `death. For what the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us :' the law can bring forth no righteousness, no obedience, it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are done in Christ, and by him. First, sin is condemned as to its guilt, and we set free from that, the righteousness of the law by his obedience, is fulfilled in us, who could never do it ourselves. And, secondly, that obedience which is required of us, his Spirit works it in us; so that that perfection of obedience which we have in him is imputed to us, and the sincerity that we have in obedience, is from his Spirit bestowed on us. And this is the most excellent glass wherein we see our impotency, for what need we his perfect obedience to be made ours, but that we have not, cannot attain any? what need we his Spirit of life to quicken us, but that we are dead in trespasses and in sins?

(3dly.) The death of sin; sin dying in us, now in some measure whilst we are alive. This is a third concernment of sin, which it is our wisdom to be acquainted with, and it is hid only in Christ. There is a twofold dying of sin; as to the exercise of it in our mortal members; and as to the root, principle, and power of it in our souls. The first indeed may be learned, in part, out of Christ. Christless men

1 Natura sic apparet vitiata, ut hoc majoris vitii sit, non videre. Aug.

may have sin dying in them, as to the outward exercise of it. Men's bodies may be disabled for the service of their lusts, or the practice of them may not consist with their interest. Sin is never more alive, than when it is thus dying. But there is a dying of it as to the root, the principle of it, the daily decaying of the strength, power, and life of it, and this is to be had alone in Christ. Sin is a thing that of itself, is not apt to die, or to decay, but to get ground, and strength, and life, in the subject wherein it is, to eternity; prevent all its actual eruptions, yet its original enmity against God will still grow. In believers it is still dying and decaying, until it be utterly abolished. The opening of this treasury you have, Rom. vi. 3-7, &c. 'Know you not, that as many of us as were baptized in Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.' This is the design of the apostle in the beginning of that chapter, not only to manifest whence is the principle and rise of our mortification and the death of sin, even from the death and blood of Christ; but also the manner of sin's continuance and dying in us, from the manner of Christ's dying for sin he was crucified for us, and thereby sin was crucified in us; he died for us, and the body of sin is destroyed, that we should not serve sin; that as he was raised from the dead that death should not have dominion over him, so also are we raised from sin, that it should not have dominion over us. This wisdom is hid in Christ only. Moses at his dying day had all his strength and vigour, so have sin and the law to all out of Jesus; at their dying day, sin is no way decayed. Now next to the receiving of the righteousness prepared for us, to know this is the chiefest part of our wisdom; to be truly acquainted with the principle of the dying of sin, to feel virtue and power flowing from the cross of Christ to that purpose, to find sin crucified

:

* See Treatise of Mortification. [Works, vol. vii.]

in us, as Christ was crucified for us, this is wisdom indeed, that is in him alone.

(4thly.) There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ, that others are unacquainted withal. Sin in its own nature tends merely to the dishonour of God, the debasement of his Majesty, and the ruin of the creature in whom it is; hell itself is but the filling of wretched creatures, with the fruit of their own devices. The comminations and threats of God in the law, do manifest one other end of it, even the demonstration of the vindictive justice of God in measuring out unto it a meet" recompense of reward. But here the law stays (and with it all other light) and discovers no other use or end of it at all. In the Lord Jesus there is the manifestation of another and more glorious end; to wit, the praise of God's glorious". grace, in the pardon and forgiveness of it. God having taken order in Christ, that that thing which tended merely to his dishonour, should be managed to his infinite glory; and that which of all things he desireth to exalt, even that he may be known and believed to be a 'God pardoning iniquity, transgression and sin.' To return then to this part of our demonstration.

In the knowledge of ourselves in reference to our eternal condition,doth much of our wisdom consist. There is not any thing wherein (in this depraved condition of nature) we are more concerned, than sin; without a knowledge of that, we know not ourselves; fools make a mock of sin.' A true saving knowledge of sin is to be had only in the Lord Christ; in him may we see the desert of our iniquities, and their pollution which could not be borne, or expiated but by his blood, neither is there any wholesome view of these but in Christ: in him and his cross is discovered our universal impotency, either of atoning God's justice or living up to his will; the death of sin is procured by, and discovered in, the death of Christ; as also the manifestation of the riches of God's grace in the pardoning thereof, a real and experimental acquaintance as to ourselves, with all which, is our wisdom; and it is that which is of more value, than all the wisdom of the world.

[2.] Righteousness is a second thing whereof the Spirit Eph. i. 6.

1. Prov. i. 31. Jer. xvii. 10. m Thess. i. 6. n

• Heb. viii. 6--13.

of Christ convinces the world, and the main thing that it is our wisdom to be acquainted withal. This all men are persuaded of; that God is a most righteous God; (that is a natural notion of God which Abraham insisted on, Gen. xviii. 35. Shall not the judge of all the world do right?') they 'know that this is the judgment of God, that they who commit such things are worthy of death;' Rom. i. 32. that it is a righteous thing with him to recompense tribulation unto offenders;' 2 Thess. i. 6. He is a God of purer eyes than to behold iniquity;' Hab. i. 13. and therefore the ungodly cannot stand in judgment;' Psal. i. 5. Hence the great inquiry of every one (who lies in any measure under the power of it), convinced of immortality, and the judg ment to come, is, concerning the righteousness wherewith to appear in the presence of this righteous God. This more or less they are solicitous about all their days; and so as the apostle speaks, Heb. ii. 15. through the fear of death they are subject to bondage all their life.' They are perplexed with fears about the issue of their righteousness, lest it should end in death and destruction.

1st. Unto men set upon this inquiry, that which first and naturally presents itself, for their direction and assistance, assuredly promising them a righteousness that will abide the trial of God, provided they will follow its direction, is the law. The law hath many fair pleas to prevail with a soul to close with it for a righteousness before God. It was given out from God himself for that end and purpose; it contains the whole obedience that God requireth of any of the sons of men; it hath the promise of life annexed to it; 'do this and live;' the 'doers of the law are justified;' and if thou wilt enter into life, keep the commandments;' yea, it is most certain that it must be wholly fulfilled, if we ever think to stand with boldness before God. This being some part of the plea of the law, there is no man that seeks after righteousness but doth one time or another attend to it, and attempt its direction; many do it every day, who yet will not own that so they do. This then they set themselves about; labouring to correct their lives, amend their ways, perform the duties required, and so follow after a righteousness according to the prescript of the law. And in this course do many men continue long with much perplexity;

sometimes hoping, oftener fearing, sometimes ready to give quite over, sometimes vowing to continue (their consciences being no way satisfied; nor righteousness in any measure attained) all their days. After they have wearied themselves, perhaps for a long season, in the largeness of their ways, they come at length with fear, trembling, and disappointment, to that conclusion of the apostle, by the works of the law no flesh is justified;' and with dread cry, that if God mark what is done amiss, there is no standing before him. That they have this issue the apostle witnesseth; Rom. ix. 31, 32. Israel, who followed after the law of righteousness, attained not to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law.' It was not solely for want of endeavour in themselves that they were disappointed, for they earnestly followed after the law of righteousness, but from the nature of the thing itself, it would not bear it; righteousness was not to be obtained that way; for,' saith the apostle, if they which are of the law be heirs, faith is made void, and the promise made of none effect, because the law worketh wrath;' Rom. iv. 14, 15. The law itself is now such as that it cannot give life. Gal. iii. 21. ‘If there had been a law given which would have given life, verily righteousness should have been by the law;' and he gives the reason in the next verse why it could not give life; because the Scripture concludes all under sin,' that is, it is very true, and the Scripture affirms it, that all men are sinners, and the law speaks not one word' to sinners but death and destruction; therefore the apostle tells us plainly, that God himself found fault with this way of attaining righteousness; Heb. viii. 7, 8., He complains of it, that is, he declares it insufficient for that end and purpose.

Now there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path.

r.6

(1st.) That they have already sinned; for all have sinned and come short of the glory of God;' Rom. iii. 23. This they are sufficiently sensible of; that although they could for the time to come, fulfil the whole law, yet there is a score, a

• Διώκων νόμον δικαιοσύνης. δικαιοσύνην ζητοῦντες στῆσαι.

* Πάντες ἥμαρτον. Rom. iii. 23, πάντες ἥμαρτον. Rom. v. 12.

9 Μεμφόμενος.