propriety of that expreffion, that they shall even fcarcely be faved;" thirdly, the character of the "ungodly and the finner," and the juftice of the apoftle's conclufion in affigning them fuch an hopeless estate.

And every thing I fhall fay to you upon this fubject, I defire you will apply feverally to yourfelves, in thefe or the like expreffions; as, "am I of the number of these righteous or regenerate perfons? then how much reafon have I to rejoice that I am fo; and that by God's grace, however unworthy myself, I am within a poffibility of falvation?" Or, on the other hand, (as I am afraid the greater part of you may argue, "am I of thefe ungodly and finful men, thus running headlong to perdition? then let me determine from this moment to cease to be fo; to caft myself proftrate before my offended God, and humbly entreat, from this folemn hour of my repentance, to have my name written in the book of life." For all the fermons in the world without these practical applications, are but fo but so many amusements of the paffing hour; and the holy fcriptures themfelves, thofe moft di

vine difcourfes that lead directly to falvation, if not heard with a teachable and a willing mind, are but like the harp of David on the distempered ear of Saul; a leffon, however instructive, that will not profit; an admonition, however juft, that will not avail to our fanctification.

But to proceed with the proposed explication of our text.

Who then are meant by "the righteous?" This will be made very clear by confidering the ftrict and genuine fenfe of the word; and the manner in which it is used in parallel places of the fcripture. The original word, as it ftands in the greek (xos) is not always tranflated "righteous:" it is frequently rendered “ just." In the derivative word alfo, (now) where the fense is to make or account one righteous, it is rendered " juftify," in every part of the new Teftament. Now, ftrictly speaking, a righteous man is one who performs his whole duty to God to the beft of his power; and a juft man is one who fulfils only that part of it which relates to integrity, and honefty in his dealings with his neighbour.

1

neighbour. But it appears that at the time when our version of the Bible was made, the terms were quite fynonymous, and ufed indifferently for the fame thing. Of this I fhall produce two instances; the one in the fixth chapter of the epiftle to the Hebrews, and the tenth verfe, where the apostle tells his converts, that " God is not unrighteous, that is, fo unjust as to forget their works;" and the other in our common-prayer book, which was compofed about the fame time,* where, in the collect at the end of the litany, we do " pray against those evils which we have most righteously deferved," which, if put into modern language, would most certainly be expreffed by the words "most justly have deferved." Let us now see how the words " juft" and "righteous" are used in the old and new Teftament, where they are always derived from the fame word, here

B 3

* The first edition of the common-prayer, in which the following paffage is inferted, was published A. D. 1549. The bible, firft tranflated into english by Tindall, was published in 1526, and many times after in that century.

here tranflated" righteous" in our text. In the book of Genefis, we read that "Noah was a just man and perfect,” and in St. Luke, that "Simeon was a juft man and devout ;" and again in the fame evangelift, that Jofeph of Arimathea was a good man and a juft;" and Pilate, declaring that he will have nothing to do with the condemnation of our faviour, fays, "I am innocent of the blood of this just perfon."§ In all which accounts it is manifeftly implied, that they were “just perfons," as the word is ufed again in the parable of the loft sheep, "that needed no repentance." And thus, when the fame original word is tranflated "righteous," it is used in the fame fenfe, "Let me die the death of the righteous, and let my last end be like his."|| "We have an advo

cate with the Father, Jefus Chrift the righteous, and he is the propitiation for our fins." And "I am not come to call the righteous, but finners to repentance. "**

I

could

* vi. 9. † ii. 25. ‡ xxiii. 50. § Matth. xxvii. 24. Numbers xxiii. 10. ¶ 1 John ii. 1, 2. ** Matth. ix. 13.

could easily produce many other fcriptures, but these I think may be fufficient to shew, that "the righteous" in our text, means holy, juft, and upright perfons, dedicated to the fervice of their God, and proceeding with their best endeavours to the performance of every christian duty, and the avoiding of every wilful fin, in all fincerity, though with much imperfection.

If any of you are defirous of knowing whether you may be reckoned of the number of the righteous," I will give you those marks that will enable you to distinguish your condition, and whether you are chriftians in name and word only, or "in deed and in truth." And, firft, are you baptised into the name and service of our Lord Jefus Chrift? Do you perform what was promised for you at your baptisms, that you should take upon yourselves when you came to years of difcretion? Are you conftant in coming to his church every Lord's day? diligent in listening to his holy word, and the prayers there provided for you? constant in receiving the Lord's fupper? frequent at your private prayers, especially