Chapter XLVI: Introduction: To Each Treatise, Notes, (46)

And yet this is not all. He also proves, and that by five reasons more, that it is not possible they should do good--1. 'Their feet are swift to shed blood' (Rom 3:15). This implies an inclination, an inward inclination to evil courses; a quickness of motion to do evil, but a backwardness to do good. 2. 'Destruction and misery are in their ways' (v16). Take 'ways' for their 'doings,' and in the best of them destruction lurks, and misery yet follows them at the heels. 3. 'The way of peace have they not known'; that is far above out of their sight (v 17). Wherefore the labour of these foolish ones will weary every one of them, because they know not the way that goes to the city (Eccl 10:15). 4. 'There is no fear of God before their eyes' (v 18). How then can they do anything with that godly reverence of his holy Majesty that is and must be essential to every good work? for to do things, but not in God's fear, to what will it amount? will it avail? 5. All this while they are under a law that calls for works that are perfectly good; that will accept of none but what are perfectly good; and that will certainly condemn them because they neither are nor can be perfectly good. 'For what things soever the law saith, it saith it to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God' (v 19).

Thus you see that Paul here proves, by fifteen reasons, that none are, nor can be, righteous before God by works that they can do; therefore 'men must be justified from the curse, in the sight of God, while sinners in themselves.'

Eighth. 'But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets' (v 21).

This text utterly excludes the law--what law? The law of works, the moral law, (v 27)--and makes mention of another righteousness, even a righteousness of God; for the righteousness of the law is the righteousness of men, men's 'own righteousness' (Phil 3:9). Now, if the law, as to a justifying righteousness, is rejected; then the very matter upon and by which man should work is rejected; and if so, then he must be justified by the righteousness of God, or not at all; for he must be justified by a righteousness that is without the law; to wit, the righteousness of God. Now, this righteousness of God, whatever it is, to be sure it is not a righteousness that flows from men; for that, as I said, is rejected, and the righteousness of God opposed unto it, being called a righteousness that is without the law, without our personal obedience to it. The righteousness of God, or a righteousness of God's completing, a righteousness of God's bestowing, a righteousness that God also gives unto, and puts upon all them that believe (Rom 3:22), a righteousness that stands in the works of Christ, and that is imputed both by the grace and justice of God (v 24-26). Where, now, is room for man's righteousness, either in the whole, or as to any part thereof? I say, where, as to justification with God?

Ninth. 'What shall we then say that Abraham, our father as pertaining to the flesh, hath found?' (Rom 4:1)

Now, the apostle is at the root of the matter; for Abraham is counted the father of the faithful; consequently, the man whose way of attaining justification must needs be exemplary to all the children of Abraham. Now, the question is, how Abraham found? how he found that which some of his children sought and missed? (Rom 9:32); that is, how he found justifying righteousness; for it was that which Israel sought and attained not unto (11:7). 'Did he find it,' saith Paul, 'by the flesh?' or, as he was in the flesh? or, by acts and works of the flesh? But what are they? why, the next verse tells you 'they are the works of the law' (Rom 4).

'If Abraham was justified by works'; that is, as pertaining to the flesh; for the works of the law are none other but the best sort of the works of the flesh. And so Paul calls all they that he had before his conversion to Christ: 'If any other man,' saith he, 'thinketh he hath whereof he might trust in the flesh, I more.' And then he counteth up several of his privileges, to which he at last adjoineth the righteousness of the moral law, saying, 'Touching the righteousness which is in the law, [I was] blameless' (Phil 3:4-6). And it is proper to call the righteousness of the law the work of the flesh, because it is the work of a man, of a man in the flesh; for the Holy Ghost doth not attend the law, or the work thereof, as to this, in man, as man; that has confined itself to another ministration, whose glorious name it bears (2 Cor 3:8). I say it is proper to call the works of the law the works of the flesh, because they are done by that self-same nature in and out of which comes all those things that are more grossly so called (Gal 5:19,20); to wit, from the corrupt fountain of fallen man's polluted nature (James 3:10).

This, saith Paul, was not the righteousness by which Abraham found justification with God--'For if Abraham was justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness' (Rom 4:2-3). This 'believing' is also set in flat opposition to 'works,' and to the 'law of works'; wherefore, upon pain of great contempt to God, it must not be reckoned as a work to justify withal, but rather as that which receiveth and applieth that righteousness. From all this, therefore, it is manifest 'that men must be justified from the curse of the law, in the sight of God, while sinners in themselves.' But,

Tenth. 'Now to him that worketh is the reward not reckoned of grace, but of debt' (Rom 4:4).

These words do not only back what went before, as to the rejection of the law for righteousness as to justification with God, but supposing the law was of force to justify, life must not be admitted to come that way, because of the evil consequences that will unavoidably flow therefrom. 1. By this means, grace, and justification by grace, would be rejected; and that would be a foul business; it would not be reckoned of grace. 2. By this, God would become the debtor, and so the underling; and so we in this the more honourable.

It would not be reckoned of grace, but of debt; and what would follow from hence? Why, (1.) By this we should frustrate the design of Heaven, which is, to justify us freely by grace, through a redemption brought in by Christ (Rom 3:24-26; Eph 2:8-13). (2.) By this we should make ourselves the saviours, and jostle Christ quite out of doors (Gal 5:2-4). (3.) We should have heaven at our own dispose, as a debt, not by promise, and so not be beholden to God for it (Gal 3:18). It must, then, be of grace, not of works, for the preventing of these evils.

Again, it must not be of works, because if it should, then God would be the debtor, and we the creditor. Now, much blasphemy would flow from hence; as, (1.) God himself would not be his own to dispose of; for the inheritance being God, as well as his kingdom (for so it is written, 'heirs of God' (Rom 8:17)), himself, I say, must needs be our purchase. (2.) If so, then we have right to dispose of him, of his kingdom and glory, and all--'Be astonished, O heavens, at this!'--for if he be ours by works, then he is ours of debt; if he be ours of debt, then he is ours by purchase; and then, again, if so, he is no longer his own, but ours, and at our disposal.

Therefore, for these reasons, were there sufficiency in our personal works to justify us, it would be even inconsistent with the being of God to suffer it. So then, 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Eleventh. 'But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness' (Rom 4:5).

These words show how we must stand just in the sight of God from the curse of the law, both as it respecteth justification itself, as also the instrument or means that receiveth that righteousness which justifieth.

1. As for that righteousness that justifieth, it is not personal performances in us; for the person here justified stands, in that respect, as one that worketh not, as one that is ungodly. 2. As it respecteth the instrument that receiveth it, that faith, as in the point of justifying righteousness, will not work, but believe, but receive the works and righteousness of another; for works and faith in this are set in opposition. He doth not work, he doth believe' (Gal 3:12). He worketh not, but believeth on him who justifieth us, ungodly. As Paul also saith in another place, The law is not of faith (Rom 10:5,6). And again, Works saith on this wise; faith, far different. The law saith, Do this, and live. But the doctrine of faith saith, 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness,' &c. (Rom 10:9,10).

Object. But faith is counted for righteousness.

Answ. True, but yet consider, that by faith we do oft understand the doctrine of remission of sins, as well as the act of believing.

But again; faith when it hath received the Lord Jesus, it hath done that which pleaseth God; therefore, the very act of believing is the most noble in the world; believing sets the crown upon the head of grace; it seals to the truth of the sufficiency of the righteousness of Christ, and giveth all the glory to God (John 3:33). And therefore it is a righteous act; but Christ himself, he is the Righteousness that justifieth' (Rom 4:20,25). Besides, faith is a relative, and hath its relation as such. Its relation is the righteousness that justifieth, which is therefore called the righteousness of faith, or that with which faith hath to do (Rom 10:6). Separate these two, and justification cannot be, because faith now wants his righteousness. And hence it is you have so often such sayings as these--'He that believeth in me; he that believeth on him; believe in the Lord Jesus Christ, and thou shalt be saved' (John 6:35,40). Faith, then, as separate from Christ, doth nothing; nothing, neither with God nor man; because it wants its relative; but let it go to the Lord Jesus--let it behold him as dying, &c., and it fetches righteousness, and life, and peace out of the virtue of his blood, &c. (Acts 10:29,31,33). Or rather, sees it there as sufficient for me to stand just thereby in the sight of Eternal Justice For him 'God hath set forth to be a propitiation through faith [belief] in his blood,' with intent to justify him that believeth in Jesus (Rom 3:25,26).

Twelfth. 'Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works' (Rom 4:6).

Did our adversaries understand this one text, they would not so boldly affirm, as they do, that the words, 'impute, imputed, imputeth, imputing,' &c., are not used in scripture but to express men really and personally to be that which is imputed unto them; for men are not really and personally faith, yet faith is imputed to men; nay, they are not really and personally sin, nor really and personally righteousness, yet these are imputed to men: so, then, both good things and bad may sometimes be imputed to men, yet themselves be really and personally neither. But to come to the point: what righteousness hath that man that hath no works? Doubtless none of his own; yet God imputeth righteousness to him. Yea, what works of that man doth God impute to him that he yet justifies as ungodly?

Further, He that hath works as to justification from the curse before God, not one of them is regarded of God; so, then, it mattereth not whether thou hast righteousness of thine own, or none. 'Blessed is the man to whom the Lord imputeth righteousness without works.' Man's blessedness, then, the blessedness of justification from the curse in the sight of God, lieth not in good works done by us, either before or after faith received, but in a righteousness which God imputeth without works; as we 'work not' as we 'are ungodly.' 'Blessed are they whose iniquities are forgiven, and whose sin is covered' (v 7). To forgive and to cover are acts of mercy, not the cause of our merit. Besides, where sin is real, there can be no perfect righteousness; but the way of justification must be through perfect righteousness, therefore by another than our own, 'Blessed is the man to whom the Lord will not impute sin' (v 8). The first cause, then, of justification before God, dependeth upon the will of God, who will justify because he will; therefore the meritorious cause must also be of his own providing, else his will cannot herein be absolute; for if justification depend upon our personal performances, then not upon the will of God. He may not have mercy upon whom he will, but on whom man's righteousness will give him leave. But his will, not ours, must rule here; therefore his righteousness, and his only (Rom 9:15,18). So, then, 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Having passed over these few scriptures, I shall come to particular instances of persons who have been justified; and shall briefly touch their qualifications in the act of God's justifying them. First, By the Old Testament types. Second, By the New.

[First Position illustrated by Scripture types.]

First. By the Old [Testament types]. First. 'Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them' (Gen 3:21).

In the beginning of this chapter you find these two persons reasoning with the serpent, the effect of which discourse was, they take of the forbidden fruit, and so break the command of God (vv 7-15). This done, they hide themselves, and cover their nakedness with aprons. But God finds out their sin, from the highest branch even to the roots thereof. What followeth? Not one precept by which they should by works obtain the favour of God, but the promise of a Saviour; of which promise this twenty-first verse is a mystical interpretation: 'The Lord God made them coats of skins, and clothed them.'

Hence observe--1. That these coats were made, not before, but after they had made themselves aprons; a plain proof their aprons were not sufficient to hide their shame from the sight of God. 2. These coats were made, not of Adam's inherent righteousness, for that was lost before by sin, but of the skins of the slain, types of the death of Christ, and of the righteousness brought in thereby--'By whose stripes we are healed' (Isa 53).[14] 3. This is further manifest; for the coats, God made them; and for the persons, God clothed them therewith; to show that as the righteousness by which we must stand just before God from the curse is a righteousness of Christ's performing, not of theirs; so he, not they, must put it on them also, for of God we are in Christ, and of God his righteousness is made ours (1 Cor 1:30).

But, I say, if you would see their antecedent qualifications, you find them under two heads--rebellion [and] hypocrisy. Rebellion, in breaking God's command; hypocrisy, in seeking how to hide their faults from God. Expound this by gospel language, and then it shows 'that men are justified from the curse, in the sight of God, while sinners in themselves.'

Second. 'The Lord had respect unto Abel and to his offering' (Gen 4:4).

By these words we find the person first accepted: 'The Lord had respect unto Abel.' And indeed, where the person is not first accepted, the offering will not be pleasing; the altar sanctifies the gift, and the temple sanctifieth the gold; so the person, the condition of the person, is that which makes the offering either pleasing or despising (Matt 23:16-21). In the epistle to the Hebrews it is said, 'By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous' (Heb 11:4). Righteous before he offered his gift, as his sacrifice testified; for God accepted of it.

'By faith he offered.' Wherefore faith was precedent, or before he offered. Now faith hath to do with God through Christ; not with him through our works of righteousness. Besides, Abel was righteous before he offered, before he did do good, otherwise God would not have testified of his gift. 'By faith he obtained witness that he was righteous,' for God approved of his gifts. Now faith, I say, as to our standing quit before the Father, respects the promise of forgiveness of sins through the undertaking of the Lord Jesus. Wherefore Abel's faith as to justifying righteousness before God looked not forward to what should be done by himself, but back to the promise of the seed of the woman, that was to destroy the power of hell, and 'to redeem them that were under the law' (Gen 3:15; Gal 4:4,5). By this faith he shrouds himself under the promise of victory, and the merits of the Lord Jesus. Now being there, God finds him righteous; and being righteous, 'he offered to God a more excellent sacrifice than his brother'; for Cain's person was not first accepted through the righteousness of faith going before, although he seemed foremost as to personal acts of righteousness (Gen 4). Abel therefore was righteous before he did good works; but that could not be but alone through that respect God had to him for the sake of the Messias promised before (3:15). But the Lord's so respecting Abel presupposeth that at that time he stood in himself by the law a sinner, otherwise he needed not to be respected for and upon the account of another. Yea, Abel also, forasmuch as he acted faith before he offered sacrifice, must thereby entirely respect the promise, which promise was not grounded upon a condition of works to be found in Abel, but in and for the sake of the seed of the woman, which is Christ; which promise he believed, and so took it for granted that this Christ should break the serpent's head--that is, destroy by himself the works of the devil; to wit, sin, death, the curse, and hell (Gal 4:4). By this faith he stood before God righteous, because he had put on Christ; and being thus, he offered; by which act of faith God declared he was pleased with him, because he accepted of his sacrifice.

Third. 'And the Lord said unto her, The elder shall serve the younger' (Gen 25:23).

These words, after Paul's exposition, are to be understood of justification in the sight of God, according to the purpose and decree of electing love, which had so determined long before, that one of these children should be received to eternal grace; but mark, not by works of righteousness which they should do, but 'before they had done either good or evil'; otherwise 'the purpose of God according to election,' not of works, but of him that calleth, 'could not stand,' but fall in pieces (Rom 9:10-12). But none are received into eternal mercy but such as are just before the Lord by a righteousness that is complete; and Jacob having done no good, could by no means have that of his own, and therefore it must be by some other righteousness, 'and so himself be justified from the curse, in the sight of God, while a sinner in himself.'

Fourth. The same may be said concerning Solomon, whom the Lord loved with special love, as soon as born into the world; which he also confirmed with signal characters. 'He sent,' saith the Holy Ghost, 'by the hand of Nathan the prophet, and he called his name Jedidiah, because the Lord loved him (2 Sam 12:24,25).[15] Was this love of God extended to him because of his personal virtues? No, verily; for he was yet an infant.[16] He was justified then in the sight of God from the curse by another than his own righteousness.

Fifth. 'And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live' (Eze 16:6).

The state of this people you have in the former verses described, both as to their rise and practice in the world (vv 1-5). 1. As to their rise. Their original was the same with Canaan, the men of God's curse (Gen 9:25). 'Thy birth and thy nativity is of the land of Canaan'; the same with other carnal men (Rom 3:9). 'Thy father was an Amorite, and thy mother an Hittite' (Eze 16:3). Their condition, that is showed us by this emblem--(1.) They had not been washed in water. (2.) They had not been swaddled. (3.) They had not been salted. (4.) They brought filth with them into the world. (5.) They lay stinking in their cradle. (6.) They were without strength to help themselves. Thus they appear and come by generation. 2. Again, as to their practice--(1.) They polluted themselves in their own blood. (2.) They so continued till God passed by--'And when I passed by thee, and saw thee polluted in thine own blood';--'in thy blood, in thy blood'; it is doubled. Thus we see they were polluted born, they continued in their blood till the day that the Lord looked upon them; polluted, I say, to the loathing of their persons, &c. Now this was the time of love--'And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live' (Eze 16:6).

Quest. But how could a holy God say, 'Live,' to such a sinful people?

Answ. Though they had nought but sin, yet he had love and righteousness. He had love to pity them; righteousness to cover them--'Now when I passed by thee, and looked upon thee, behold, thy time was the time of love' (Eze 16:8). What follows? (1) 'I spread my skirt over thee'; and (2) 'Covered thy nakedness'; yea, (3) 'I sware unto thee'; and (4) 'Entered into covenant with thee'; and (5) 'Thou becamest mine.' My love pitied thee; my skirt covered thee. Thus God delivered them from the curse in his sight. 'Then I washed thee with water, after thou wast justified; yea, I thoroughly washed away thy blood from thee, and anointed thee with oil' (v 9).

Sanctification, then, is consequential, justification goes before. The Holy Ghost by this scripture setteth forth to the life, free grace to the sons of men, while they themselves are sinners. I say, while they are unwashed, unswaddled, unsalted, but bloody sinners; for by these words, 'not washed, not salted, not swaddled,' he setteth forth their unsanctified state; yea, they were not only unsanctified, but also cast out, without pity, to the loathing of their persons; yea, 'no eye pitied them, to do any of these things for them'; no eye but his, whose glorious grace is unsearchable; no eye but his, who could look and love; all others looked and loathed; but blessed be God that hath passed by us in that day that we wallowed in our own blood; and blessed be God for the skirt of his glorious righteousness wherewith he covered us when we lay before him naked in blood. It was when we were in our blood that he loved us; when we were in our blood he said, Live. Therefore, 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Sixth. 'Now Joshua was clothed with filthy garments, and stood before the angel' (Zech 3:3).

The standing of Joshua here is as men used to stand that were arraigned before a judge. 'Joshua stood before the angel of the Lord, and Satan standing at his right hand to resist him' (v 1). The same posture as Judas stood in when he was to be condemned. 'Set thou,' said David, 'a wicked man over him; and let Satan stand at his right hand' (Psa 109:6). Thus, therefore, Joshua stood. Now Joshua was clothed, not with righteousness, but with filthy rags! Sin upon him, and Satan by him, and this before the angel! What must he do now? Go away? No; there he must stand! Can he speak for himself? Not a word; guilt had made him dumb! (Isa 53:12). Had he no place clean? No; he was clothed with filthy garments! But his lot was to stand before Jesus Christ, that maketh intercession for transgressors. 'And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke thee' (Zech 3:2). Thus Christ saveth from present condemnation those that be still in their sin and blood.[17]

But is he now quit? No; he standeth yet in filthy garments; neither can he, by aught that is in him, or done by him, clear himself from him. How then? Why, the Lord clothes him with change of raiment. The iniquities were his own, the raiment was the Lord's. 'This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord' (Isa 54:17). We will not here discourse of Joshua's sin, what it was, or when committed; it is enough to our purpose that he was clothed with filthy garments; and that the Lord made a change with him, by causing his iniquity to pass from him, and by clothing him with change of raiment. But what had Joshua antecedent to this glorious and heavenly clothing? The devil at his right hand to resist him, and himself in filthy garments. 'Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment' (Zech 3: 3,4).

Second. But to pass [from] the Old Testament types, and to come to the New.

First. 'And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things God hath done for thee, and hath had compassion on thee' (Mark 5:18,19).

The present state of this man is sufficiently declared in these particulars--1. He was possessed with a devil; with devils, with many; with a whole legion, which some say is six thousand, or thereabouts (Matt 8). 2. These devils had so the mastery of him as to drive him from place to place into the wilderness among the mountains, and so to dwell in the tombs among the dead (Luke 8). 3. He was out of his wits; he would cut his flesh, break his chains; nay, 'no man could tame him' (Mark 5:4-5). 4. When he saw Jesus, the devil in him, as being lord and governor there, cried out against the Lord Jesus (v 7). In all this, what qualification shows itself as precedent to justification? None but such as devils work, or as rank bedlams have. Yet this poor man was dispossessed, taken into God's compassion, and was bid to show it to the world. 'Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee' (v 19); which last words, because they are added over and above his being dispossessed of the devils, I understand to be the fruit of electing love. 'I will have compassion on whom I will have compassion,' which blesseth us with the mercy of a justifying righteousness; and all this, as by this is manifest, without the least precedent qualification of ours.

Second. 'And when they had nothing to pay, he frankly forgave them both' (Luke 7:42).

The occasion of these words was, for that the Pharisee murmured against the woman that washed Jesus' feet, because 'she was a sinner'; for so said the Pharisee, and so saith the Holy Ghost (v 37). But, saith Christ, Simon, I will ask thee a question, 'A certain man had two debtors: the one owed him five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both' (v 38).

Hence I gather these conclusions--1. That men that are wedded to their own righteousness understand not the doctrine of the forgiveness of sins. This is manifested by the poor Pharisee; he objected against the woman because she was a sinner. 2. Let Pharisees murmur still, yet Christ hath pity and mercy for sinners. 3. Yet Jesus doth not usually manifest mercy until the sinner hath nothing to pay. 'And when they had nothing to pay, he frankly,' or freely, or heartily, 'forgave them both.' If they had nothing to pay, then they were sinners; but he forgiveth no man but with respect to a righteousness; therefore that righteousness must be another's; for in the very act of mercy they are found sinners. They had nothing but debt, nothing but sin, nothing to pay [with]. Then they were 'justified freely by his grace, through the redemption that is in Christ Jesus.' So, then, 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Third. 'And when he saw their faith, he said unto the man, Thy sins are forgiven thee' (Luke 5:20).

This man had not righteousness to stand just before God withal, for his sins as yet remained unforgiven; wherefore, seeing guilt remained until Christ remitted him, he was discharged while ungodly. And observe it, the faith here mentioned is not to be reckoned so much the man's, as the faith of them that brought him; neither did it reach to the forgiveness of sins, but to the miracle of healing; yet this man, in this condition, had his sins forgiven him.

But again; set the case, the faith was only his, as it was not, and that it reached to the doctrine of forgiveness, yet it did it without respect to righteousness in himself; for guilt lay still upon him, he had now his sins forgiven him. But this act of grace was a surprisal; it was unlooked for. 'I am found of them that sought me not' (Isa 65:1). They came for one thing, he gave them another; they came for a cure upon his body, but, to their amazement, he cured first his soul. 'Thy sins are forgiven thee.' Besides, to have his sins forgiven betokeneth an act of grace; but grace and works as to this are opposite (Rom 11:6). Therefore 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Fourth. 'Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son' (Luke 15:21).

What this man was is sufficiently declared in verse 13, &c. As 1. A riotous spender of all--of time, talent, body, and soul. 2. He added to this his rebellion, great contempt of his father's house--he joined himself to a stranger, and became an associate with swine (vv 15,17). At last, indeed, he came to himself. But then observe--(1.) He sought not justification by personal performances of his own; (2.) Neither did he mitigate his wickedness; (3.) Nor excuse himself before his father; but first resolveth to confess his sin; and coming to his father, did confess it, and that with aggravating circumstances. 'I have sinned against heaven; I have sinned against thee; I am no more worthy to be called thy son' (v 18). Now what he said was true or false. If true, then he had not righteousness. If false, he could not stand just in the sight of his father by virtue of his own performances. And, indeed, the sequel of the parable clears it. His 'father said to his servant, Bring forth the best robe,' the justifying righteousness, 'and put it on him; and put a ring on his hand, and shoes on his feet' (v 22). This best robe, then, being in the father's house, was not in the prodigal's heart; neither stayed the father for further qualifications, but put it upon him as he was, surrounded with sin and oppressed with guilt. Therefore 'men are justified from the curse, in the sight of God, while sinners in themselves.'

Fifth. 'For the Son of man is come to seek and to save that which was lost' (Luke 19:10).

The occasion of these words was, for that the Pharisees murmured because 'Jesus was gone to be guest to one that was a sinner,' yea, a sinner of the publicans, and are most fitly applied to the case in hand. For though Zaccheus climbed the tree, yet Jesus Christ found him first, and called him down by his name; adding withal, 'For to-day I must abide at thy house' (v 5); which being opened by verse 9, is as much as to say, I am come to be thy salvation. Now this being believed by Zaccheus, 'he made haste and came down, and received him joyfully.' And not only so, but to declare to all the simplicity of his faith, and that he unfeignedly accepted of this word of salvation, he said unto the Lord, and that before all present, 'Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation,' a supposition intimating an affirmative, 'I restore him fourfold.'[18] This being thus, Christ doubleth his comfort, saying to him also, and that before the people, 'This day is salvation come to this house.' Then, by adding the next words, he expounds the whole of the matter, 'For I am come to seek and save that which was lost'; to seek it till I find it, to save it when I find it. He finds them that sought him not (Rom 10:20); and saith, Zaccheus, Behold me! to a people that asked not after him. So, then, seeing Jesus findeth this publican first, preaching salvation to him before he came down from the tree, it is evident he received this as he was a sinner; from which faith flowed his following words and works as a consequence.

Sixth. 'Jesus saith unto him, Verily I say unto thee, To-day shalt thou be with me in paradise' (Luke 23:43).

This was spoken to the thief upon the cross, who had lived in wickedness all his days; neither had he so much as truly repented--no, not till he came to die; nay, when he first was hanged he then fell to railing on Christ; for though Luke leaves it out, beginning but at his conversion; yet by Matthew's relating the whole tragedy, we find him at first as bad as the other (Matt 27:44). This man, then, had no moral righteousness, for he had lived in the breach of the law of God. Indeed, by faith he believed Christ to be King, and that when dying with him. But what was this to a personal performing the commandments? or of restoring what he had oft taken away? Yea, he confesseth his death to be just for his sin; and so leaning upon the mediation of Christ he goeth out of the world. Now he that truly confesseth and acknowledgeth his sin, acknowledgeth also the curse to be due thereto from the righteous hand of God. So then, where the curse of God is due, that man wanteth righteousness. Besides, he that makes to another for help, hath by that condemned his own, had he any, of utter insufficiency. But all these did this poor creature; wherefore he must stand 'just from the law in the sight of God, while sinful in himself.'

Seventh. 'Lord, what wilt thou have me to do?' (Acts 9:6).

What wilt thou have me to do? Ignorance is here set forth to the full. Paul hitherto knew not Jesus, neither what he would have him to do; yet a mighty man for the law of works, and for zeal towards God according to that. Thus you see that he neither knew that Christ was Lord, nor what was his mind and will--'I did it ignorantly, in unbelief' (1 Tim 1:13-15). I did not know him; I did not believe he was to save us; I thought I must be saved by living righteously, by keeping the law of God. This thought kept me ignorant of Jesus, and of justification from the curse by him. Poor Saul! how many fellows hast thou yet alive!--every man zealous of the law of works, yet none of them know the law of grace; each of them seeking for life by doing the law, when life is to be had by nought but believing in Jesus Christ.

Eighth. 'Believe in the Lord Jesus Christ, and thou shalt be saved' (Acts 16:31).

A little before, we find Paul and Silas in the stocks for preaching of Jesus Christ; in the stocks, in the inward prison, by the hands of a sturdy jailer; but at midnight, while Paul and his companion sang praises to God, the foundations of the prison shook, and every man's bands were loosed. Now the jailer being awakened by the noise of this shaking, and supposing he had lost his prisoners, drew his sword, with intent to kill himself; 'But Paul cried out, Do thyself no harm; for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?'

In all this relation here is not aught that can justify the jailer. For, 1. His whole life was idolatry, cruelty, and enmity to God. Yea, 2. Even now, while the earthquake shook the prison, he had murder in his heart--yea, and in his intentions too; murder, I say, and that of a high nature, even to have killed his own body and soul at once.[19] Well, 3. When he began to shake under the fears of everlasting burnings, yet then his heart was wrapped up in ignorance as to the way of salvation by Jesus Christ: 'What must I do to be saved?' He knew not what; no, not he. His condition, then, was this: he neither had righteousness to save him, nor knew he how to get it. Now, what was Paul's answer? Why, 'Believe in the Lord Jesus Christ,' look for righteousness in Christ, 'and then thou shalt be saved.' This, then, still holdeth true, 'men are justified from the curse, in the sight of God, whilst sinners in themselves.'

[Reasons for the first position drawn from the texts.]

THIRD. I should now come to the second conclusion, viz., that this can be done by no other righteousness than that long ago performed by, and remaining with, the person of Christ. But before I speak to that, I will a little further press this, by urging for it several reasons.

The First Reason.--Men must be justified from the curse while sinners in themselves, because by nature all are under sin--'All have sinned, and come short of the glory of God. He hath concluded all in unbelief; he hath concluded all under sin' (Rom 3:23, 11:32; Gal 3:22). Now having sinned, they are in body and soul defiled, and become an unclean thing. Wherefore, whatever they touch, with an intent to work out righteousness thereby, they defile that also (Titus 1:15; Lev 15:11; Isa 64:6). And hence, as I have said, all the righteousness they seek to accomplish is but as a menstruous cloth and filthy rags; therefore they are sinners still.' Indeed, to some men's thinking, the Pharisee is holier than the Publican; but in God's sight, in the eyes of Divine justice, they stand alike condemned. 'All have sinned'; there is the poison! Therefore, as to God, without Christ, all throats are an open sepulchre (Matt 23:27; Rom 3:13).

The world in general is divided into two sorts of sinners--the open profane, and the man that seeks life by the works of the law. The profane is judged by all; but the other by a few. Oh! but God judgeth him.

1. For a hypocrite; because that notwithstanding he hath sinned, he would be thought to be good and righteous. And hence it is that Christ calls such kind of holy ones, 'Pharisees, hypocrites! Pharisees hypocrites!' because by their gay outside they deceived those that beheld them. But, saith he, God sees your hearts; you are but like painted sepulchres, within you are full of dead men's bones (Prov 30:12; Matt 23:27-30; Luke 11:26, 16:15). Such is the root from whence flows all their righteousness. But doth the blind Pharisee think his state is such? No; his thoughts of himself are far otherwise--'God, I thank thee,' saith he, 'I am not as other men, extortioners, unjust, adulterers, or even like this publican' (Luke 18:11,12). Aye, but still God judgeth him for a hypocrite.

2. God judgeth him for one that spurneth against Christ, even by every such work he doth. And hence it is, when Paul was converted to Jesus Christ, that he calls the righteousness he had before, madness, blasphemy, injury; because what he did to save himself by works was in direct opposition to grace by Jesus Christ (Phil 3:7,8; Acts 22:3,4, 26:4; 1 Tim 1:14,15). Behold, then, the evil that is in a man's own righteousness! (1.) It curseth and condemneth the righteousness of Christ. (2.) It blindeth the man from seeing his misery. (3.) It hardeneth his heart against his own salvation.

3. But again, God judgeth such, for those that condemn him of foolishness--'The preaching of the cross,' that is, Christ crucified, 'is to them that perish foolishness' (1 Cor 1:18,23). What, saith the merit-monger, will you look for life by the obedience of another man? Will you trust to the blood that was shed upon the cross, that run down to the ground, and perished in the dust? Thus deridingly they scoff at, stumble upon, and are taken in the gin that attends the gospel; not to salvation, but to their condemnation, because they have condemned the Just, that they might justify their own filthy righteousness (Isa 8:14).

But, I say, if all have sinned, if all are defiled, if the best of a man's righteousness be but madness, blasphemy, injury; if for their righteousness they are judged hypocrites, condemned as opposers of the gospel, and as such have counted God foolish for sending his Son into the world; then must the best of 'men be justified from the curse in the sight of God while sinners in themselves'; because they still stand guilty in the sight of God, their hearts are also still filthy infected--'Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before ME, saith the Lord God' (Jer 2:22). It stands marked still before God. So, then, what esteem soever men have of the righteousness of the world, yet God accounts it horrible wickedness, and the greatest enemy that Jesus hath. Wherefore, this vine is the vine of Sodom; these clusters are the clusters of Gomorrah; these grapes are grapes of gall; these clusters are bitter, they are the poison of dragons, and the cruel venom of asps (Matt 3:7; 23). No marvel, then, if John in his ministry gives the first rebuke and jostle to such, still calling them serpents and vipers, and concluding it is almost impossible they should escape the damnation of hell; for of all sin, man's own righteousness, in special, bids defiance to Jesus Christ.

The Second Reason.--A second reason why men must stand just in the sight of God from the curse, while sinners in themselves, is, because of the exactions of the law. For were it granted that men's good works arose from a holy root, and were perfect in their kind, yet the demand of the law--for that is still beyond them--would leave them sinners before the justice of God. And hence it is that holy men stand just in the sight of God from the curse; yet dare not offer their gifts by the law, but through Jesus Christ; knowing that not only their persons, but their spiritual service also, would else be rejected of the heavenly Majesty (1 Peter 2:5; Rev 7:14-16; Heb 8:7,8).[20]

For the law is itself so perfectly holy and good as not to admit of the least failure, either in the matter or manner of obedience--'Cursed is every one that continueth not in all things that are written in the book of the law to do them' (Gal 3:10). For they that shall keep the whole law, and yet offend in one point, are guilty of all, and convicted of the law as transgressors (James 2:9,10). 'Tribulation,' therefore, 'and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile' (Rom 2:9). And observe, the law leaveth thee not to thy choice, when, or when not, to begin to keep it; but requireth thy obedience so soon as concerned, exactly, both as to the matter and manner, and that before thou hast sinned against it; for the first sin breaks the law. Now, if thou sinnest before thou beginnest to do, thou art found by the law a transgressor, and so standest by that convicted of sin; so, then, all thy after-acts of righteousness are but the righteousness of a sinner, of one whom the law hath condemned already (John 3:18). 'The law is spiritual, but thou art carnal, sold under sin' (Rom 7:14).

Besides, the law being absolutely perfect, doth not only respect the matter and manner as to outward acts, but also the rise and root, the heart, from whence they flow; and an impediment there spoils all, were the executive part never so good--'Thou shalt love the Lord thy God with ALL thy heart, with ALL thy soul, with ALL thy mind, and with ALL thy strength' (Mark 12:30). Mark the repetition, with all, with all, with all, with all; with all thy heart, with all thy soul, in all things, at all times, else thou hadst as good do nothing. But 'every imagination of the thought of the heart of man is only evil continually' (Gen 6:5). The margin hath it, 'the whole imagination, the purposes, and desires'; so that a good root is here wanting. 'The heart is deceitful above all things, and desperately wicked: who can know it?' (Jer 17:9). What thoughts, words, or actions can be clean, sufficiently to answer a perfect law that flows from this original? It is impossible. 'Men must therefore be justified from the curse, in the sight of God, while sinners in themselves.' But further yet to open the case. There are several things that make it impossible that a man should stand just in the sight of God but while sinful in himself.

1. Because the law under which he at present stands, holds him under the dominion of sin; for sin by the law hath dominion over all that are under the law (Rom 6:14). Dominion, I say, both as to guilt and filth. Guilt hath dominion over him, because he is under the curse: and filth, because the law giveth him no power, neither can he by it deliver his soul. And for this cause it is that it is called beggarly, weak, unprofitable; imposing duty, but giving no strength (Gal 3:2, 4:9). Expecting the duty should be complete, yet bendeth not the heart to do the work; to do it, I say, as is required (Rom 8:3). And hence it is again that it is called a 'voice of words' (Heb 12:19);[21] for as words that are barely such are void of spirit and quickening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But,

2. The law is so far from giving life or strength to do it, that it doth quite the contrary.[22]

(1.) It weakeneth, it discourageth, and dishearteneth the sinner, especially when it shows itself in its glory; for then it is the ministration of death, and killeth all the world. When Israel saw this, they fled from the face of God; they could not endure that which was commanded (Exo 20:18,19); yea, so terrible was the sight, that Moses said, 'I exceedingly fear and quake' (Heb 12:20,21). Yea, almost forty years after, Moses stood amazed to find himself and Israel yet alive, 'Did ever people,' said he, 'hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?' (Deut 4:32,33). Alas! he who boasteth himself in the works of the law, he doth not hear the law; when that speaks, it shakes Mount Sinai, and writeth death upon all faces, and makes the church itself cry out, A mediator! else we die (Exo 20:19; Deut 5:25-27, 18:15,19).

(2.) It doth not only thus discourage, but abundantly increaseth every sin. Sin takes the advantage of being by the law; the motions of sin are by the law. Where no law is, there is no transgression (Rom 4:15, 7:5). Sin takes an occasion to live by the law: 'When the commandment came, sin revived; for without the law, sin was dead' (Rom 7:8,9). Sin takes an occasion to multiply by the law: 'The law entered, that the offence might abound' (Rom 5:20). 'And the strength of sin is the law' (1 Cor 15:56). 'That sin by the commandment might become' outrageous, 'exceeding sinful' (Rom 7:13). 'What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin was dead' (Rom 7:7,8)

These things, then, are not infused or operated by the law from its own nature or doctrine, but are occasioned by the meeting of, and having to do with, a thing directly opposite. 'The law is spiritual, I am carnal'; therefore every imposition is rejected and rebelled against. Strike a steel against a flint, and the fire flies about you; strike the law against a carnal heart, and sin appears, sin multiplies, sin rageth, sin is strengthened! And hence ariseth all these doubts, murmurings, and sinful complainings that are found in the hearts of the people of God; they have too much to do with the law; the law of works is now in the conscience, imposing duty upon the carnal part. This is the reason of the noise that you hear, and of the sin that you see, and of the horror that you feel in your own souls when tempted. But to pass this digression.

The law, then, having to do with carnal men, by this they become worse sinners than before; for their heart now recoileth desperately, opposeth blasphemously; it giveth way to despair; and then to conclude there is no hope for hereafter; and so goeth on in a sordid, ungodly course of life, till his time is come to die and be damned, unless a miracle of grace prevent. From all this I conclude, that 'a man cannot stand just from the curse, in the sight of God but while sinful in himself.' But,

3. As the law giveth neither strength nor life to keep it, so it neither giveth nor worketh repentance unto life if thou break it. Do this and live, break it and die; this is the voice of the law. All the repentance that such men have, it is but that of themselves, the sorrow of the world, that endeth in death, as Cain's and Judas' did, even such a repentance as must be repented of either here or in hell-fire (2 Cor 7:10).