and he is the man Christ Jesus。
But dost thou plead by thy righteousness for mercy for thyself？ Why； in doing so； thou impliest …
1。 That thy righteousness can prevail with God more than can thy sins； I say； that thy righteousness can prevail with God to preserve thee from death more than thy sins can prevail with him to condemn thee to it。 And if so； what follows； but that thy righteousness is more； and has been done in a fuller spirit than ever were thy sins？ But thus to insinuate； is to insinuate a lie； for there is no man but； while he is a sinner； sinneth with a more full spirit than a good man can act righteousness withal。
A sinner； when he sinneth； he doth it with all his heart； and with all his mind； and with all his soul； and with all his strength； nor hath he in his ordinary course any thing that bindeth。 But with a good man it is not so； all and every whit of himself； neither is； nor can be； in every good duty that he doth。 For when he would do good； evil is the Spirit； and the Spirit against the flesh； and these are present with him。 And again； 〃The flesh lusteth against one to the other； so that ye cannot do the things would；〃 Gal。 v。 17。
Now； if a good man cannot do good things with that oneness and universalness of mind； as a wicked man doth sin with； then is his sin heavier to weigh him down to hell than is his righteousness to buoy him up to the heavens。
And again； I say； if the righteousness of a good man comes short of his sin； both in number； weight； and measure； as it doth （for a good man shrinks and quakes at the thoughts of God's entering into judgment with him； Psalm cxliii。 2）； then is his iniquity more than his righteousness。 And I say again； if the sin of one that is truly gracious； and so of one that hath the best of principles； is heavier and mightier to destroy him than is his righteousness to save him； how can it be that the Pharisee； that is not gracious； but a mere carnal man （somewhat reformed and painted over with a few lean and low formalities）； should with his empty； partial； hypocritical righteousness counterpoise his great； mighty； and weighty sins； that have cleaved to him in every state and condition of his； to make him odious in the sight of God？
2。 Dost thou plead by thy righteousness for mercy for thyself？ Why in so doing thou impliest； that mercy thou deservest； and that is next door to； or almost as much as to say； God oweth me what I ask for。 The best that can be put upon it is； thou seekest security from the direful curse of God； as it were by the works of the law； Rom。 ix。 31…33； and to be sure； betwixt Christ and the law； thou wilt drop into hell。 For he that seeks for mercy； as it were； and but as it were； by the works of the law； doth not altogether trust thereto。 Nor doth he that seeks for that righteousness that should save him as it were by the works of the law； seek it only wholly and solely at the hands of mercy。
So then； to seek for that that should save thee； neither at the hands of the law； nor at the hands of mercy； is to be sure to seek it where it is not to be found； for there is no medium betwixt the righteousness of the law and the mercy of God。 Thou must have it either at the door of the law； or at the door of grace。 But sayst thou； I am for having of it at the hands of both。 I will trust solely to neither。 I love to have two strings to my bow。 If one of them； as you think； can help me by itself； my reason tells me that both can help me better。 Therefore will I be righteous and good； and will seek by my goodness to be commended to the mercy of God： for surely he that hath something of his own to ingratiate himself into the favour of his prince withal； shall sooner obtain his mercy and favour； than one that comes to him stripped of all good。
I answer； But there are not two ways to heaven： there is but one new and living way which Christ hath consecrated for us through the vail； that is to say； his flesh； and besides that one； there is no more； Heb。 x。 19…24。 Why then dost thou talk of two strings to thy bow？ What became of him that had； and would have two stools to sit on？ yea； the text says plainly； that therefore they obtained not righteousness； because they sought it not by faith； but as it were by the works of the law。 See here； they are disowned by the gospel； because they sought it not by faith； that is； by faith only。 Again； the law； and the righteousness thereof； flies from them （nor could they attain it； though they follow after it）； because they sought it not by faith。
Mercy then is to be found alone in Jesus Christ。 Again； the righteousness of the law is to be obtained only by faith of Jesus Christ； that is； in the Son of God is the righteousness of the law to be found； for he； by his obedience to his Father； is become the end of the law for righteousness。 And for the sake of his legal righteousness （which is also called the righteousness of God； because it was God in the flesh of the Lord Jesus that did accomplish it）； is mercy； and grace from God extended to whoever dependeth by faith upon God by this Jesus his righteousness for it。 And hence it is； that we so often read； that this Jesus is the way to the Father； that God； for Christ's sake； forgiveth us； that by the obedience of one many are made righteous； or justified； and that through this man is preached to us the forgiveness of sins； and that by him all that believe are justified from all things from which they could not be justified by the law of Moses。
Now； though I here do make mention of righteousness and mercy； yet I hold there is but one way； to wit； to eternal life； which way； as I said； is Jesus Christ； for he is the new； the only new and living way to the Father of mercies； for mercy to make me capable of abiding with him in the heavens for ever and ever。
But sayst thou； I will be righteous in myself that I may have wherewith to commend me to God； when I go to him for mercy？
I answer； But thou blind Pharisee； I tell thee thou hast no understanding of God's design by the gospel； which is； not to advance man's righteousness； as thou dreamest； but to advance the righteousness of his Son； and his grace by him。 Indeed； if God's design by the gospel was to exalt and advance man's righteousness； then that which thou hast said would be to the purpose； for what greater dignity can be put upon man's righteousness； than to admit it？
I say then； for God to admit it； to be an advocate； an intercessor； a mediator； for all these are they which prevail with God to shew me mercy。 But this God never thought of； much less could he thus design by the gospel； for the text runs flat against it。 Not of works； not of works of righteousness； which we have done； 〃Not of works； lest any man should boast；〃 saying； Well； I may thank my own good life for mercy。 It was partly for the sake of my own good deeds that I obtained mercy to be in heaven and glory。 Shall this be the burden of the song of heaven？ or is this that which is composed by that glittering heavenly host； and which we have read of in the holy book of God？ No； no； that song runs upon other feetstandeth in far better strains； being composed of far higher and truly heavenly matter： for God has 〃predestinated us unto the adoption of children by Jesus Christ to himself； according to the good pleasure of his will； to the praise of the glory of his grace； wherein he hath made us accepted in the Beloved： in whom we have redemption through his blood； the forgiveness of sins； according to the riches of his grace；〃 Eph。 i。 And it is requisite that the song be framed accordingly； wherefore he saith； that the heavenly song runs thus 〃Thou art worthy to take the book； and to open the seals thereof； for thou wast slain； and hast redeemed us to God by thy blood； out of every kindred； and tongue； and people； and nation； and hast made us unto our God kings and priests； and we shall reign on the earth；〃 Rev。 v。 9； 10。
He saith not that they have redeemed； or helped to redeem and deliver themselves； but that the Lamb； the Lamb that was slain； the Lamb only was he that redeemed them。 Nor； saith he； that they had made themselves kings and priests unto God to offer any oblation； sacrifice； or offering whatsoever； but that the same Lamb had made them such： for they； as is insinuated by the text； were in； among； one with； and no better than the kindreds； tongues； nations； and people of the earth。 Better！ 〃No； in no wise；〃 saith Paul （Rom。 iii。 9）； therefore their separation from them was of mere mercy； free grace； good will； and distinguishing love； not for； or because of works of righteousness which any of them have done； no； they were all alike。 But these； because beloved when in their blood （according to Ezek。 xvi。）； were separated by free grace； and as another scripture hath it； 〃redeemed from the earth；〃 and from among men by blood； Rev。 xiv。 3； 4。 Wherefore deliverance from the ireful wrath of God must not； neither in whole nor in part； be ascribed to the whole law； or to all the righteousness that comes by it； but to this Lamb of God； Jesus； the Saviour of the world； for it is he that delivered us from the wrath to come； and that according to God's appointment； 〃for God hath not appointed us to wrath； but to obtain salvation by （or through） our Lord Jesus Christ；〃 1 Thess。 i。 10； v。 9。 Let every man； therefore； take heed what he doth； and whereon he layeth the stress of his salvation； 〃For other foundation can no man lay than that is laid； which is Jesus Christ；〃 1 Cor。 iii。 ii。
But dost thou plead still as thou didst before； and wilt thou stand thereto？ Why then； thy design must overcome God； or God's design must overcome thee。 Thy design is to give thy good life； thy good deeds； a part of the glory of thy justification from the curse。 And God's design is to throw all thy righteousness out into the street； into the dirt and dunghill； as to that thou art for glory； and for glorying here before God； yea； thou art sharing in the glory of justification when that alone belongeth to God。 And he hath said； 〃My glory will I not give to another。〃 Thou wilt not trust wholly to God's grace in Christ for justification； and God will not take thy stinking righteousness in as a partner in thy acquitment from