for which these are made. They are not made, as men will make comparisons, to furnish an excuse and covering for doing wrong, but only to enforce, in some pointed manner, "the thing

"that is right."

Thus, for example, when our Saviour says unto the cities wherein most of his mighty works were done, but they repented not, that "it shall "be more tolerable for Tyre and Sidon in the 'day of judgment, than for them "," he would indeed provoke them to a better course, by contrast with these far less favoured places; but does he mean to say, that they of Tyre and Sidon would therefore stand acquitted in the judgment merely for having done no worse, nor yet in any manner otherwise, than many in Chorazin and Bethsaida did? Not so. His words are but an illustration of the doctrine, that "unto whomsoever much is given, of him "shall much be required." Every man shall bear his own burthen. The heathen, who from want of fuller knowledge did commit things worthy of stripes, may possibly be beaten in comparison with few stripes; but what is that to those servants, which knew their Lord's will, and pre

Cf. Matt. xi. 21. Luke x. 13.

i Cf. Luke xii. 48, &c..

pared not themselves, neither did according to that will? The only object of our Lord, in this comparison, is to declare more plainly in the way of warning, that they shall be beaten with many stripes.

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Again, when he speaks thus to his disciples; Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven;" he does indeed hold out one measure of righteousness (the righteousness of the Scribes and Pharisees) as some sort of direction to assist the judgment. For they, the Scribes and Pharisees, had at the least an outward righteousness which was both fit and proper in itself, and only wrong because it did not spring from a right inward spirit; in consequence of which it was perversely put into the place of "weightier matters of the law." But does our Saviour offer his disciples comfort in any such imagination, as that they might be found no worse than many of these Pharisees? Quite the contrary. He tells them positively they will have no hope of heaven, unless they shall put on a better righteousness, that should exceed that other. For verily, (to borrow the apostle's lank Matt. v. 20.

guage and apply it to the case) the Pharisees

going about to establish their own righteous"ness, would not submit themselves unto the righteousness of God'," and therefore could not enter into the kingdom of heaven. And what else is it, that so many Christians now do, but go about to establish their own righteousness," when they will justify their ways, and boast of their condition, by making vain comparisons among themselves, one with another? This, certainly, is not "the righteousness of God."

Thus far, however, we have only seen that Scripture gives no countenance to such comparisons. To shew that they are quite against the spirit and the terms of holy writ, it will behove us to survey the matter in another light.

The righteousness that shall find entrance into heaven, and the sin that shall cast a man down into hell, must be things separately belonging to each man's own particular person, and wholly independent of the state of any Christian's neighbour; for only consider as follows.

We may surely take it for granted, that it is not possible but that every person, who has ever given any real thought to the good tidings of salvation has ever really bestowed the least

1 Cf. Romans x. 3.

reflection on the Gospel and on the offer of eternal happiness there made to man, must have conceived some sort of notion in his own mind upon that greatest of all questions, "What must I do "to be saved?" The Christian who has never thought of this, in one way or another, can have no care at bottom for his soul, but must be, in effect, indifferent to "things above.

Whatever then a Christian's notion of the way of being saved may be; whether it be more or less distinct and clear, or more or less confused; whether it be wholly right or wholly wrong, or partly right and partly wrong; we may again assume it is not possible, that he should think he can be saved without either "works," (meaning, a good life) or "faith."

In speaking thus, I beg I may be understood as speaking only with a view of suiting every person's apprehension, and for the end of meeting, in one way or other, any opinion which it is at all reasonable to suppose a Christian may have heard from others, or have formed within himself before, on this pre-eminent subject. Let me not be thought to speak, as if there were a real doubt upon so great a question. To a heart honestly desirous of coming to "the truth as it is in Jesus," a heart obedient, humble, and sincere, I am per

suaded there is no doubt, in this solemn matter. Such will most surely see and feel, that Jesus is "the way, and the truth, and the life; and no "man cometh to the Father but by him"." But they will also see and feel, that neither can a man "abide in Christ," (i. e. continue in the right way) unless he do the things which Christ says". But let this pass. The point which now concerns our argument is simply this; that with whatever errors in religious teaching the Christian world is overrun, (and there is hardly an imaginable form, or shade of error, which may not be found somewhere) there yet cannot be any Christian so misled, as to persuade himself, or for a moment think that the great prize of his salvation may be won without either "works," or "faith." That very many lay improper stress on each of these two, taken separately, is not to be denied; but still there can be none so wide of all propriety, as to reject or disregard both together.

Let us then observe what Scripture says of each of these; so far as may suffice to show the peril and offence of vain comparisons of sin or righteousness.

§. 1. And first let us suppose, that any one has hitherto imagined, that what he may be

m Cf. John xiv. 6.

n Cf. Sermon X. ad fin.