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in we fee 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 trefpaffes and in fins?

3. The death of fin; fin dying in us, now in fome measure whilft we are alive. This is a third concernment of fin, which it is our wifdom to be acquainted with, and it is hid only in Chrift. There is a twofold dying of fin. 1. As to the exercife of it in our mortal members. 2. As to the root, principle, and power of it in our fouls. The first indeed may be learned in part, out of Chrift. Christlefs men, may have fin dying in them, as to the outward exercife of it. Mens bodies may be difabled for the fervice of their lufts, or the practice of them may not confift with their intereft. Sin is nes ver 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 ftrength, and life in the fubject wherein it is, to eternity; prevent all its actual irruptions, yet its original enmity against God will fill grow. In believers it is still dying and decaying, until it be utterly abolished. The opening of this treafury you have, Rom. vi. 3, 4, 5, 6, 7, &c. Know you not, that as many of us as were baptized in Jefus Chrift, were baptized into his death? therefore we are buried with him by baptifm into death, that like as Christ was raised from the dead by the glory of the Father, even fo we also should walk in newness of life; for if we have been planted together in the likeness of his

death,

death, we shall be alfo in the likeness of his refurrection; knowing this that our old man is crucified with him, that the body of fin might be destroyed, that henceforth we should not ferve fin. This is the defign of the apostle in the beginning of that chapter, not only to manifeft whence is the principle and rife of our mortification and the death of fin, even from the death and blood of Christ, but alfo the manner of fins continuance and dying in us, from the manner of Chrift's dying for fin; he was crucified for us, and thereby fin was crucified in us; he died for us, and the body of fin is deftroyed that we should not ferve fin; that as he was raifed from the dead that death fhould not have dominion over him, fo alfo are we raised from fin, that it fhould not have dominion over us. This wisdom is hid in Chrift only. Mofes at his dying day had all his strength and vigour, fo have fin and the law to all out of Jefus; at their dying day, fin is no way decayed. Now next to the receiving of the righteoufnefs prepared for us, to know this, is the chiefeft part of our wifdom; to be truly acquainted with the principle of the dying of fin, to feel vertue and power flowing from the cross of Chrift to that purpofe, to find fin crucified in us, as Chrift was crucified for us, this is wisdom indeed, that is in him alone.

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4. There is a glorious end whereunto fin is ap pointed, and ordained, and difcovered in Chrift, that others are unacquainted withal. Sin in its own nature tends meerly to the dishonour of God, the the debasement of his Majefty, and the ruin of the creature in whom it is; hell itfelf is but the filling of wretched creatures, with the fruit of their own devices. The comminations and threats of God in

the

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 recompenfe of reward. But here the law ftays (and with it all other light) and difcovers no other use or end of it at all. In the Lord Jefus 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 Chrift, that that thing which tended meerly to his difhonour, fhould be managed to his infinite glory; and that which of all things he defireth to exalt; even that he may be known and believed to be a God pardoning iniquity, tranfgreffion and fin. To return then to this part of our demonstration.

In the knowlege of ourselves in reference to our eternal condition, doth much of our wifdom confit. There is not any thing wherein, in this depraved condition of nature, we are more concerned, than fin; without a knowlege of this, we know not ourfelves, fools make a mock of fin. A true faving knowlege of fin is to be had only in the Lord Chrift; in him may we fee the defert of our iniquities, and their pollution which could not be born, or expiated but by his blood, neither is there any wholfome view of thefe but in Chrift, in him and his crofs is difcovered our univerfal impotency either of atoning God's juftice or living up to his will; the death of fin is procured by, and discovered in the death of Chrift; as alfo the manifeftation of the riches of God's grace in the pardoning thereof, a real and experimental acquaintance as to ourselves, with all which, is our wifdom; and it is that which is of more value, than all the wifdom of the world.

2. Righ

2. Righteousness is a fecond thing whereof the Spirit of Christ convinces the world, and the main thing that it is our wisdom to be acquainted withal. This all men are perfuaded of; that God is a moft righteous God; that is a natural notion of God which Abraham infifted 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 fuch things are worthy of death, Rom. i. 32. that it is a righteous thing with him to recompence tribulation unto offenders, 2 Theff. i. 6. he is a God of purer eyes than to behold iniquity, Hab. i. 13. and therefore the ungodly cannot stand in judgment, Pfal. i. 5. Hence the great inquiry of every one, (who lies in any measure under the power of it,) convinced of immortality, and the judgment to come, is, concerning the righteoufnefs wherewith to appear in the prefence of this righteous God: this more or lefs they are folicitous about all their days; and fo as the apostle fpeaks, Heb. ii. 15. through the fear of death, they are fubject to bondage all their life. They are perplexed with fears about the iffue of their righteoufnefs, left it fhould end in death and destruction.

Unto men fet upon this inquiry, that which first and naturally prefents itself, for their direction and affiftance, affuredly promifing 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 foul to clofe 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 fons of men; it hath the promife of life annex

ed

ed to it, do this and live; the doers of the law are juftified; and if thou wilt enter into life, keep the commandments; yea, it is moft certain, that it muft be wholly fulfilled, if we ever think to ftand with boldness before God. This being fome 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 fo they do. This then they fet themselves about, labouring to correct their lives, amend their ways, perform the duties required, and fo follow after a righteousness according to the prescript of the law. And in this course do many men continue long with much perplexity; fometimes hoping, oftner fearing, fometimes ready to give quite over, fometimes vowing to continue, (their confciences being no way fatisfied; nor righteousness in any measure attained) all their days after they have wearied themselves, perhaps for a long feason, in the largeness of their ways, they come at length, with fear, trembling and disappointment to that conclufion of the apoftle, by the works of the law no flesh is justified; and with dread cry, that if God mark what is done amifs, there is no ftanding before him. That they have this iffue the Apostle witneffeth, Rom. ix. 31, 32. Ifrael who followed after the law of righteousness, attained not to the law of righteousness, wherefore? because they fought it not by faith, but as it were by the works of the law: it was not folely for want of endeavour in themselves that they were disappointed, for they earneftly followed after the law of righteoufnefs; but from the nature of the thing itfelf, it would not bear, it; righteoufnels was not to be obtained that way, for faith the apoftle, If

they

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