We have produced positive Proofs of our Doctrine. We have heard an Apostle declaring the affured Happiness, and complete Justification of true Believers. Let Us now observe the same sagacious Judge of Men and Things, discovering the Danger of those Self-justiciaries, who reject the REDEEMER's Righteousness.

He is filled with the darkest Apprehenfions, concerning his Brethren the Jews. He is impressed with melancholy Presages, relating to their eternal State*. -What was the Cause of this tender Solicitude? Had they caft off all Religion, and given themselves over to gross Immoralities? On the contrary, they were Worshippers of the true GOD; and had, in their Way, not only a Regard, but a Zeal for his Honour +.-Wherefore then does this compaffionate Father in Ifrael feel the same trembling Uneasiness for his Kinsmen according to the Flesh, as Eli felt for the endangered Ark? Himself affigns the Reafon. Because, they being ignorant of GOD's Righteousness, and going about to establish their own Righteousness, have not fubmitted themselves to the Righteousness of GOD. Not knowing that immaculate Holiness, which the perfect Nature, and equally perfect Law of the most High GOD, requirebeing wilfully ignorant of that confummate Obedience, which an incarnate GOD vouchsafed to perform, for the Juftification of them, who are without Strength-they established, or rather they went about; they sedulously but foolishly endeavoured, to establish their own Righteousness; to make it, fcanty and decrepit as it was, the Basis of

* Rom. ix. 2, † Rom. x. 3. ‡ Rom. x. 3.

all

all their Hopes. Thus were they resting their everlasting ALL on a Bottom, not precarious only, but irreparably ruinous. A boundless Eternity the Fabric! Yet they built (wonder O Heavens!) on the Foam of the Waters! And (which added Stubbornness to their Folly) in avowed Contempt of the Righteousness which is by Faith; that strong and sure Foundation, laid by GOD's own almighty Hand in Sion.-For this, the good Apostle was afflicted, with "great Heaviness, and continual Sor"row." For this, He made the Prophet's pathetic Complaint his own; Oh! that my Head were Waters, and my Eyes a Fountain of Tears, that I might bewail, Day and Night*, the incorrigible Perverseness of my People! For my People have committed two Evils: in not thankfully fubmitting to the Righteoufness of GOD, they have forfaken the Fountain of living Waters: in attempting to establish their own Righteousness, they have hewed themfelves out Cisterns, broken Cisterns, that can hold no Water +.

Having shewed their fatal Error, He strengthens his Representation, by displaying the happy Success of the Gentiles-What shall We say then? This, however improbable it may seem, We confidently affirm, That the Gentiles, who followed not after Righteousness; who had no Knowledge of it, and no Concern about it; even they have attained to Righteousness. Strange Affertion! How is this poffible!

*

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Jer. ix. 1. † Jer. ii. 13. † Surely, this must signify more, than " attaining to "the Profession of a Religion, whereby they may be juftified and faved." To this Multitudes attain, who

continue, as the Prophet speaks, ftoui-hearted, and far from

Dd4

fible! To be fure, the Righteousness which they attained, could not result from any Thing personal, could not confist in moral Virtues or religious Du+ ties. Instead of practising moral Virtues, or pere forming religious Duties, they lay immersed in Sensuality, and were abandoned to Idolatry. It must therefore be the evangelical, the imputed Righteousness; even that which was wrought by CHRIST, and is received by Faith *.

:

Ifrael, in the mean time, the nominal Ifrael, who, with great Pretenfions to Sanctity, and many costly Oblations, followed after the Law of Righteousness, bath not attained to the Law of Righteousness. Attained! They have done nothing less. They are fallen vastly short of it; they are pronounced guilty by it; they stand condemned before it +-Wherefore

from Righteousness. Who derive no real Benefit from their Profeffion; but are rendered utterly inexcusable, and liable to more aggravated Condemnation.

Surely, the Righteousness which is by Faith, cannot consist " in humbly committing the Soul to CHRIST, " in the Way that he hath appointed." According to this Notion, the justifying Righteousness would fpring from Ourselves; would be conftituted by an Act of our own, and not by the perfect Obedience of our LORD.

I am forry to fee this, and the preceding Interpretation, in the Works of an Expofitor, whose Learning I admire, whose Piety I reverence, and whose Memory I honour. Yet I must say, on this Occasion, with one of the antient Philofophers; Amicus Plato, amicus Socrates, Sed magis amica Veritas.

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+ This, I apprehend, is the Purport of the Apostle's Speech, when He tells Us, that his Countrymen had not attained unto the Law of Righteousness. He uses the Figure μείωσις, and means more than He expresses. He means, what St. Chryfoftom has, in his Exposition, fupplied; Παρέδης γαρ νομον, και υπευθυνος γεξηνας τη αρα. He expresses Himself somewhat like the dramatic Poet, who says of

certain literary Pretenders,

Qui

fore did they fo grosly mistake, and fo grievously mifcarry? Especially, as they were both fincere and affiduous in their Pursuit. Because, they forfook the good old Way, in which Abraham, David, and their pious Ancestors walked. They adopted a new Scheme; and must needs substitute their own, instead of relying on a SAVIOUR's Righteousness. They fought for Justification, not by Faith, but as it were by the Works of the Law *. A Method, which their Fathers knew not; which their GOD ordained not; and which proved, as it always will prove, not only abortive, but destructive. At this Stone they stumbled. On this Rock they split. Let their Ruin be a Way-mark, and the Apostle's Observation a Light-house, to my Theron.

Our zealous Writer tries every Expedient. He mingles Hope with Terror. Having pointed out the Rock, on which the Ifraelites suffered Shipwreck; He directs Us to the Haven, in which Sinners may caft Anchor, and find Safety. He gives Us a fine descriptive View of the Christian's complete Happinefs. He opens (if I may continue the Metaphor) a free and ample Port for perishing Souls. Not formed by a Neck of Land, or a Ridge of Mountains, but by a magnificent Chain of spiritual Bleflings. All proceeding from, all terminating in,

Qui se primos effe rerum omnium exiftimant
Nec tamen funt.

That is, they are quite the reverse. Or like the Prophet in the Close of this Chapter, who affures the Believers in JESUS, They shall not be ashamed; that is, they shall

ve encouraged, emboldened, and "obtain Honour, and

Glory, and Immortality."

* Rom. ix. 30, 31, 32.

in, that precious Corner-stone JESUS CHRIST. Who of GOD is made unto Us Wisdom, and Righteousness, and Sanctification, and Redemption *. Wifdom, to enlighten our ignorant Minds. Righteoufness †, to justify our guilty Persons. Sanctification †, to renew our depraved Natures. Redemption, to rescue Us from all Evil; and render Us, both in Body and Soul, perfectly and eternally happy.-Let it be remarked, how carefully our inspired Writer sets aside all Sufficiency, as well as all Merit in Man. He represents the whole of our Salvation, both in its Procurement and Application, as a Work of freest Grace. CHRIST is, and not We Ourselves, the Author of this glorious Restoration, the Cause of this great Felicity. He is made all this unto Us-How? Not by our own Resolution and Strength; but of GOD, by the Agency of his mighty Power, and blessed SPIRIT. He shews Us the all-fufficient Fulness of CHRIST. He brings Us with ardent Longings to CHRIST. He

a

++ Righteousness and Sanctification; the former imputed, the latter inherent. This preferves Distinction between the noble Articles, and assigns to each a grand Share in the Oeconomy of Salvation. -To say, that if one of the Bleflings is communicated by way of Imputation, the other should be communicated in the fame Manner, seeins to be cavilling, rather than arguing. Because, the Subjects are of a different Nature; and therefore must be dispensed in a different Way. -The Cocoa Tree is, to the American, Food and Clothing, a Habitation and domestic Utenfils. But must We suppose it, administering to all these Uses, in one and the same unvaried Method? Because, in one Respect it is eaten, in another it is wore, must it be thus applied in all? I am apt to think, the illiterate Savage, who enjoys the feveral Gifts, need not be taught the Abfurdity of such a Supposition.