to do that which he commands, whether it relates to moral or positive precepts. What he does and what he requires is always right, so that we cannot err while we attend to his requirements, or humbly imitate his example. He shews us what is good, both by his conduct and by his word. His moral commands, formerly inscribed on tables of stone, and now written by his Spirit on the fleshly tables of the heart, are full of righteousness, as are also the positive institutions of the gospel; and a cheerful and conscientious compliance with these is called a fulfilling of all righteousness. God's revealed will is the only rule of duty; and what is not prescribed or warranted by the scriptures of truth, can form no part of our obedience. Human inventions, and uncommanded ceremonies, may have an appearance of wisdom, and of voluntary humility; but can never be regarded as works of righteousness, nor in any other light than as a part of that will-worship which the Lord abhors, and concerning which he will say, who hath required these things at your hands. The only obedience that can be acceptable, is that which he himself has commanded. And as many as walk according to this rule, peace be on them, and upon the Israel of God. 2. Doing righteousness includes in it a regard to the rectitude and propriety of what is commanded. Some stumble into the path of duty, and seem to obey God without design. Virtuous obedience is the effect of rational conviction, and an affectionate concern to do those things which are pleasing in his sight. A good man thinks on his own ways, and turns his feet to the divine testimonies. Such also is the council given us in the scriptures: "Thus saith the Lord, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." We must not only keep God's appointments, but obey them as his appointments; or, as it is expressed by Job: "Receive, 1 pray thee, the law from his mouth, and lay up his words in thy heart." Though it be his law, we must not receive it at the mouth of man, or on any authority but that which is divine. The Shechemites had no regard to this when they submitted to be circumcised; nor Jehu, when he destroyed the priests of Baal; nor the Pharisees, when they made long prayers. Though therefore they complied with what was in effect commanded, it was not in a way of righteousness, nor did it partake of the nature of true obedience. It is not the honour or advantage arising from the performance of duty, but its being a divine re quirement, and tending to glorify God, that furnishes the motive to obedience, and renders it acceptable in his sight. "When ye fasted and mourned, did ye at all fast unto me, even to me, saith the Lord?" Zech. vii. 5, 6. 3. The sincerity of our obedience is implied in doing righteousness. Remember, says good Hezekiah, when it was not a time for dissembling, "Remember now, oh Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight." The hypocrite assumes a character which does not belong to him; but the christian is not one who acts a part, or appears to be what he really is not: he is an Israelite indeed, in whom there is no guile. He obeys from the heart that form of doctrine which is delivered to him in the scriptures. The first command that he complies with is that which is of first importance: Son, give me thy heart: and when this is surrendered, every thing else follows of course. The sincerity of his obedience is also evinced by its universality, having respect unto all the commandments. Genuine obedience includes the whole compass of duty, and esteems God's testimonies concerning all things to be right. The heart that is truly devoted to him, will not start back from any thing that he requires, be it ever so difficult, or contrary to the corrupt inclinations of flesh and blood. Such a one will deny himself, take up his cross, and follow Jesus; and rather than sacrifice a good conscience, would consent himself to become a sa crifice. Those who wrought righteousness are said to have subdued kingdoms, obtained promises, stopped the mouths of lions, and quenched the violence of fire and such is still the spirit of faith and of true obe dience. Heb. xi. 33. 4. It includes a patient continuance in well doing, and persevering to the end. Wicked men have their season of reflection, their purposes and promises of futur amendment; but all their goodness is like the morning cloud, and the early dew which passeth away. But th christian takes God's testimonies as his heritage fo ever, and his heart is inclined to perform his statute always, even unto the end. His language is like that o the Hebrew servant; I love my master, and I will no go out free. True religion is not hot and cold, active and slothful by turns; it is an abiding operative princi ple, tending towards perfection, and leading to it native skies. The path of the just is as the shining light, that shineth more and more unto the perfec day. No man having put his hand to the plow, and looking back, is fit for the kingdom of heaven. Those only who endure to the end shall be saved. And the work of righteousness shall be peace, and the effect o righteousness, quietness and assurance for ever. 5. Doing righteousness supposes the existence of righteous principle. The tree must be made good before the fruit can be good; the fountain must b cleansed ere the streams can be pure; and a godly lif can only be the effect of a divine nature. The carna mind is enmity against God; it is not subject to hi law, neither indeed can be; so that they who are in the flesh cannot please God. Owing to remaining corrup tion, the best of saints serve God very imperfectly; bu if they were in the flesh, under the dominion of natura depravity, they could not serve him at all. Every un converted sinner is in a state of enmity to God, and therefore would not serve him if he could; and being spiritually dead, he is destitute of a principle of obedience. If such persons attempt the performance of religious duties, they go about it as Saul did, when he forced himself to offer sacrifice; there is nothing natural, easy or agreeable, in such sort of services; they are not the effect of love, and are neither acceptable to God or man. Before we can do the work of righteousness, we must be made righteous, and delight in 'the law of God after the inner man. Until we are dead indeed unto sin, and are quickened together with Christ, we shall neither live unto God, nor walk in newness of life. But being made free from sin, we become the servants of righteousness, have our fruit unto holiness, and the end everlasting life. 6. Those only can be said to work righteousness, who place no dependence on the righteousness they have wrought. A self-exalting, self-justifying principle will cause the box of precious ointment to send forth a stinking savour. This it was that marred the doings of the Pharisee, who boasted that he was better than other men, and turned his prayer into sin. He who expects to be justified by his own imperfect obedience, dishonours both the Law-giver and the Saviour; and instead of working righteousness, aggravates his guilt and condemnation. God will not own him as a servant, who does not acknowledge himself to be an unprofitable one; nor accept any obedience but that which is laid at the foot of the cross. Our persons must be accepted, before our services can be so: God had respect unto Abel, and then unto his offering: and both person and services are accepted only in the Beloved. Faith in Jesus therefore is essential to all true obedience, and without this it is impossible to please God. Whatso: ever is not of faith is sin. True religion we see is not an inactive principle, or a dead formality. It does not consist in modes and forms, or in empty speculations; it is the work of faith, and the labour of love. It is doing the will of Go from the heart, and doing it with all our might; an then relying on the free grace of God through a Medi ator, as if we had done nothing. If only he who doet righteousness is righteous, how many professors of re ligion have reason to suspect their want of it! Ye nothing but this will stand the test another day: b thy words shalt thou be justified, and by thy word shalt thou be condemned. The most diligent also the Lord's servants have reason to mourn over the deficiencies, and to cry out, God be merciful to me sinner. Enter not into judgment with thy servan for in thy sight shall no flesh living be justified! Ol my soul, stir up the gift that is in thee! Consider wh is thy master, and what will be thy reward. Be tho fruitful in life, and faithful unto death; then shalt tho receive, through the merits of thy Redeemer, a crow of glory that fadeth not away. Jesus the arduous labour claims, |