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foolishly think yourself sufficient for; as though your prayers and other performances were excellent enough for this purpose. Consider how vain is the thought which you entertain of yourself. How must such arrogance appear in the sight of Christ, whom it cost so much. It was not to be obtained even by him, so great and glorious a person, at a cheaper rate an his going through a sea of blood, and passing through the midst of the furnace of God's wrath. And how vain must your arrogance appear in the sight of God, when he sees you imagining yourself sufficient, and your worthless, polluted performances excellent enough for the accomplishing of that work of his own Son, to prepare the way for which he was employed in ordering all the great affairs of the world for so many ages!

2. If there be ground for you to trust, as you do, in your own righteousness, then all that Christ did to purchase salvation, and all that God did from the fall of man to prepare the way for it, is in vain. Your self-righteousness charges God with the greatest folly, as though he has done all things in vain, to bring about an accomplishment of what you alone, with your poor polluted prayers, and the little pains you take in religion, are sufficient to accomplish for yourself. For if you can appease God's anger, and commend yourself to him by these means, then you have no need of Christ; Gal. ii. 21. "If righteousness come by the law, then Christ is dead in vain." If you can do this by your prayers and good works, Christ might have spared his pains; he might have spared his blood; he might have kept within the bosom of his Father, without coming down into this evil world, to be despised, reproached, and persecuted to death. God needed not have busied himself, as he did for four thousand years, causing so many changes in the state of the world all that while, in order to bring about that which you can accomplish in a few days, only with the trouble of a few religious performances. Consider, what greater folly could you have devised to charge upon God than this, that all those things were done so needlessly; when, instead of all this, he might only have called you forth, and committed the business to you, which you think you can do so easily. Alas! how blind are natural men! and especially how vain are the thoughts which they have of themselves! How ignorant of their own littleness and pollution! What great things do they assume to themselves!

3. You that trust to your own righteousness, arrogate to yourselves the honour of the greatest thing that ever God himself did. You seem not only sufficient to perform divine works, but such is your pride and vanity, that you are not content without taking upon you to do the very greatest work that ever God himself wrought. You see by what has been

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said, how God has subordinated all his other works to this of redemption. God's works of providence are greater than those of creation; and all his works of providence, from the beginning of the generations of men, were in order to make way for the purchasing of redemption. To take on yourself to work out redemption, is a greater thing than if you had taken it upon you to create a world. What a figure you would make, if you should seriously go about to create a world; or, decking yourself with majesty, should pretend to speak the word of power, and call an universe out of nothing, intending to go on in order, and say, "Let there be light; let there be a firmament," &c. But then consider, that in attempting to work out redemption for yourself, you attempt a greater thing than this, and are serious in it, and will not be dissuaded from it. You strive in it, are full of the thought that you are sufficient for it, and big with hopes of accomplishing it.

You take upon you to do the very greatest and most diffi cult part of this work, viz. to purchase redemption. Christ can accomplish other parts of this work without cost; but this part cost him his life, as well as innumerable pains and labours. Yet this is that part which self-righteous persons go about to accomplish for themselves. If all the angels in heaven had been sufficient for this work, would God have set himself to effect such things as he did in order to it? and would he ever have sent his own Son, the creator of the angels, into the world, to have done and suffered such things?

What self-righteous persons take to themselves, is the. same work that Christ was engaged in when he was in his agony and bloody sweat, and when he died on the cross, which was the greatest thing that ever the eyes of angels beheld. Great as it is, they imagine they can do the same that Christ accomplished by it. Their self-righteousness does in effect charge Christ's offering up himself in these sufferings, as the greatest instance of folly that ever mer instead of being the most prous display of the divine wisdom. or angels saw, and grace. Yea, self-righteousness makes all that Christ did through the whole course of his life, all that he said and suffered, and his incarnation itself, and not only so, but all that God had been doing in the great dispensations of his widence from the beginning of the world to that time, as i rag but a scene of the most wild, extreme, and transdent folly.

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Is it any wonder, then, that a self-righteous spirit is so ented in scripture, and spoken of, as that which is most fatal to the souls of men? And is it any wonder, that Christ is represented in scripture as being so provoked with the Pharisees and others, who trusted in themselves that they were

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righteous, and were proud of their goodness, and thought that their own performances were a valuable price of God's favour and love?

Let persons hence be warned against a self-righteous spirit. You that are seeking salvation, and taking pains in religion, take heed to yourselves that you do not trust in what you do. Harbour no such thoughts, that God now, seeing how much you are reformed, how you are sometimes affected, will be pacified towards you, and will not be so angry for your former sins; that you shall gain on him by such things, and draw his heart to show you mercy. If you entertain the thought, that God is obliged to do it, and does not act justly if he refuse to regard your prayers and pains; if you quarrel with God, and complain of him for not doing it, this shows what your opinion is of your own righteousness, viz. that it is a valuable price of salvation, and ought to be accepted of God as such. Such complaining of God, and quarreling with him, for not taking more notice of your righteousness, plainly shows that you are guilty of arrogance, thinking yourself sufficient to offer the price of your own salvation.

III. What has been said on this subject, affords matter of reproof to those who carelessly neglect the salvation of Christ. These live a senseless kind of life, neglect the business of religion and their own souls, not taking any course to get an interest in Christ, or what he has done and suffered, or any part in that glorious salvation he has purchased. They have their minds taken up about the gains of the world, or the vanities and pleasures of youth, and make light of what they hear of Christ's salvation, to that degree, that they do not at present so much as seek after it. Let me here apply myself to you in some expostulatory interrogations.

1. Shall so many prophets, and kings, and righteous men, have their minds so much taken up with the prospect, that the purchase of salvation was to be wrought out in ages long after their death; and will you neglect it when actually accomplished? You have heard what great account the church in all ages made of the future redemption of Christ; how joyfully they expected it, how they spoke of it, how they studied and searched into these things, how they sung joyful songs, and had their hearts greatly engaged about it, though they did not expect that it would be accomplished till many ages after their death, 1 Pet. i. 10-12. How much did Isaiah and Daniel, and other prophets, speak concerning this redemption! And how much were their hearts engaged, and their attention and study fixed upon it! How was David's mind taken up in this subject! He declared that it was all his salvation, and all his desire; 2 Sam. xxiii. 5. How did he employ his voice and harp in celebrating it, and the glorious

display of divine grace therein exhibited! and all this,
although they beheld it not as yet accomplished, but saw that
it was to be brought to pass so long a time after their day.
And before this, how did Abraham and the other patriarchs
rejoice in the prospect of Christ's day, and the redemption
which he was to purchase! And even the saints before the
flood were affected and elated in the expectation of this glo-
rious event, though it was then so long future, and it was so
very faintly and obscurely revealed to them.

Now these things are declared to you as actually fulfilled. The church now has seen accomplished all those great things which they so joyfully prophesied of; and you are abundantly shown how those things were accomplished: Matt. xiii. 17. "Verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen; and to hear those things which ye hear, and have not heard them." And yet, when these things are thus abundantly set before you as already accomplished, how light do you make of them! How unconcerned are you about them, following other things, and not so much as feeling any interest in them! Indeed your sin is extremely aggravated in the sight of God. God has put you under great advantages for your eternal salvation, far greater than those saints of old enjoyed. He has put you under a more glorious dispensation; has given you a more clear revelation of Christ and his salvation; and yet you neglect all these advantages, and go on in a careless course of life, as though nothing had been done, no such proposals and offers had been made you.

2. Have the angels been so engaged about this salvation which is by Christ ever since the fall of man, though they are not immediately concerned in it, and will you, who need it, and have it offered to you, be so careless about it? You have heard how the angels at first were subjected to Christ as mediator, and how they have all along been ministering spirits to him in this affair. In all the great dispensations which you have heard of from the beginning of the world, they have. been active and as a flame of fire in this affair, being most diligently employed as ministering spirits to minister to Christ in this great affair of man's redemption. And when Christ came, how engaged were their minds! They came to Zacharias, to inform him of the coming of Christ's forerunner.They came to the Virgin Mary, to inform her of the approaching birth of Christ. They came to Joseph, to warn him of the danger which threatened the new-born Saviour, and to point out to him the means of safety. And how were their minds engaged at the time of the birth of Christ! The whole multitude of the heavenly hosts sang praises upon the occa sion, saying, Glory to God in the highest, on earth peace, good

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will towards men. And afterwards, from time to time, they ministered to Christ when on earth; at the time of his temptation, of his agony in the garden, at his resurrection, and at his ascension. All these things show, that they were greatly engaged in this affair; and the scripture informs us, that they pry into these things: 1 Pet. i. 12. "Which things the angels desire to look into." And how are they represented in the Revelation as being employed in heaven in singing praises to him that sitteth on the throne, and to the Lamb! Now, shall these take so much notice of this redemption, and of the purchaser, who need it not for themselves, and have no immediate concern or interest in it, or offer of it; and will you to whom it is offered, and who are in such extreme necessity of it, neglect and take no notice of it?

3. Did Christ labour so hard, and suffer so much to procure this salvation, and is it not worth the while for you to be at some labour in seeking it? Did our salvation lie with such weight on the mind of Christ, as to induce him to become man, to suffer even death itself, in order to procure it? And is it not worth the while for you, who need this salvation, and must perish eternally without it, to take earnest pains to obtain an interest in it after it is procured, and all things are ready?

4. Shall the great God be so concerned about this salvation, as often to overturn the world to make way for it; and when all is done, is it not worth your seeking after? What great, what wonderful things has he done: removing and setting up kings, raising up a great number of prophets, separating a distinct people from the rest of the world, overturning nations and kingdoms, and often the state of the world; and so has continued bringing about one change and revolution after another for forty centuries in succession, to make way for the procuring of this salvation! And when at the close of these ages the great Saviour comes, passing through a long series of reproach and suffering, and then suffering all the waves and billows of God's wrath for men's sins, insomuch that they overwhelmed his soul; after all these things done to procure salvation for sinners, is it not worthy of your being so much concerned about it, but that it should be thrown by, and made nothing of, in comparison of worldly gain, gay clothing, or youthful diversions, and other such trifling things!

O! that you who live negligent of this salvation, would consider what you do! What you have heard from this subject, may show you what reason there is in that exclamation of the apostle, Heb. ii. 3. "How shall we escape if we neglect so great salvation?" and in Acts xiii. 41. "Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which you shall in no wise believe, though a man declare

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