The Pharisee and the Publican

(4.)  That when he had made them, he also clothed them therewith.

They made not the coats, nor did God bid them make them; but God did make them himself to cover their nakedness with.  Yea, when he had made them, he did not bid them put them on, but he himself did clothe them with them: for thus runs the text; “Unto Adam also, and to his wife, did the Lord God make coats of skins, and clothed them.”  O it was the Lord God that made this coat with which a poor sinner is made righteous!  And it is also the Lord God that putteth it upon us.  But this our Pharisee understandeth not.

But now, if a man is not righteous before he is made so, before the Lord God has by the righteousness of another made him so; then whether this righteousness comes first or last, the man is not righteous until it cometh; and if he be not righteous until it cometh, then what works soever are done before it comes, they are not the works of a righteous man, nor the fruits of a good tree, but of a bad.  And so again, this righteousness must first come before a man be righteous, and before a man does righteousness.  Make the tree good, and its fruit will be good.

Now, since a man must be made righteous before he can do righteousness, it is manifest his works of righteousness do not make him righteous, no more than the fig makes its own tree a fig-tree, or than the grape doth make its own vine a vine.  Hence those acts of righteousness that Christian men do perform, are called the fruits of righteousness, which are by Jesus Christ to the glory and praise of God; Phil. i. 11.

The fruits of righteousness they are by Jesus Christ, as the fruits of the tree are by the tree itself; for the truth is, that principle of righteousness, of which mention has been made before, and concerning which I have said it comes in in the second place; it is also originally to be found for us nowhere but in Christ.

Hence it is said to be by Jesus Christ; and again, “Of his fulness have we all received, and grace for grace;” John i. 16.  A man must then be united to Christ first, and so being united, he partaketh of this benefit, to wit, a principle that is supernatural, spiritual, and heavenly.  Now, his being united to Christ, is not of or from himself, but of and from the Father, who, as to this work, is the husbandman; even as the twig that is grafted into the tree officiateth not, that is, grafteth not itself thereunto, but is grafted in by some other, itself being utterly passive as to that.  Now, being united unto Christ, the soul is first made partaker of justification, or of justifying righteousness, and now no longer beareth the name of an ungodly man; for he is made righteous by the obedience of Christ; he being also united to Christ, partaketh of the root and fatness of Christ; the root, that is, his divine nature; the fatness, that is, the fulness of grace that is laid up in him to be communicated unto us, even as the branch that is grafted into the olive-tree partaketh of the root and fatness of the olive-tree.  Now partaking thereof, it quickeneth, it groweth, it buddeth, and yieldeth fruit to the praise and glory of God; Rom. xi. 17.

But these things, as I have often said, the poor Pharisee was ignorant of, when so swaggeringly he, with his “God, I thank thee,” came into the temple to pray.  And, indeed, in that which hath been said is something of the mystery of God’s will in his way with his elect; and such a mystery it is, that it lieth hid for ever to nature and natural men; for they think of nothing less than of this, nor of nothing more, when they think of their souls and of salvation, than that something must be done by themselves to reconcile them to God.  Yea, if through some common convictions their understandings should be swayed to a consenting to that, that justification is of grace by Christ, and not of works by men; yet conscience, reason, and the law of nature, not being as yet subdued by the power and glory of grace unto the obedience of Christ, will rise up in rebellion against this doctrine, and will over-rule and bow down the soul again to the law and works thereof for life.

4.  Righteousness by imputation must be first, because, else faith, which is a part, yea, a greater part of that which is called a principle of grace in the soul, will have nothing to fix itself upon, nor a motive to work by.  Let this therefore be considered by those that are on the contrary side.

1.  Faith, so soon as it has a being in the soul, is like the child that has a being in the mother’s lap; it must have something to feed upon; not something at a distance, afar off, to be purchased (I speak now as to justification from the curse), but something by promise made over of grace to the soul; something to feed upon to support from the fears of perishing by the curse for sin.  Nor can it rest content with all duties and performances that other graces shall put the soul upon; nor with any of its own works, until it reaches and takes hold of the righteousness of Christ.  Faith is like the dove, which found no rest any where until it returned to Noah into the ark.  But this our Pharisee understandeth not.

Perhaps some may object, that from this way of reasoning it is apparent, that sanctification is first; since the soul may have faith, and so a principle of grace in it, and yet, as yet it cannot find Christ to feed and refresh the soul withal.

Answ.  From this way of reasoning it is not at all apparent that sanctification, or a principle of grace, is in the soul before righteousness is imputed and the soul made perfectly righteous thereby.  And for the clearing up of this, let me propose a few things.

1.  Justifying righteousness, to wit, the obedience of that one man, Christ, is imputed to the sinner, to justify him in God’s sight; for his law calls for perfect righteousness, and before that be come to, and put upon the poor sinner, God cannot bestow other spiritual blessings upon him; because by the law he has pronounced him accursed; by the which curse he is also so holden, until a righteousness shall be found upon the sinner, that the law and divine justice can approve of, and be contented within.  So then, as to the justification of the sinner, there must be a righteousness for God; I say, for the sinner, and for God: for the sinner to be clothed within, and for God to look upon, that he may, for the sake thereof in a way of justice, bless the sinner with forgiveness of sins: for forgiveness of sins is the next thing that followeth upon the appearance of the sinner before God in the righteousness of Christ; Rom. iv. 6, 7.

Now, upon this forgiveness follows the second blessing.  Christ hath redeemed us from the curse of the law, being made a curse for us; and so, consequently, hath obtained for us the forgiveness of sins: for he that is delivered from the curse hath received forgiveness of sins, or rather is made partaker thereof.  Now, being made a partaker thereof, the second blessing immediately follows, to wit, the blessing of Abraham, that is, the promise of the Spirit through faith; Gal. iii. 13. 14.  But this our Pharisee understandeth not.

But now, although it be of absolute necessity that imputed righteousness be first, to the soul; that is, that perfect righteousness be found upon the sinner first by God, that he may bestow other blessings in a way of justice:

Let God then put the righteousness of his Son upon me; and by virtue of that, let the second blessing of God come into me; and by virtue of that, let me be made to see myself a sinner, and Christ’s righteousness, and my need of it, in the doctrine of it, as it is revealed in the scriptures of truth.  Let me then believe this doctrine to be true, and be brought by my belief to repentance for my sins, to hungering and thirsting vehemently after this righteousness: for this is the kingdom of God, and his righteousness.  Yea, let me pray, and cry, and sigh, and groan, day and night, to the God of this righteousness, that he will of grace make me a partaker.  And let me thus be prostrate before my God, all the time that in wisdom he shall think fit; and in his own time he shall shew me that I am a justified person, a pardoned person, a person in whom the Spirit of God hath dwelt for some time, though I knew it not.

So then, justification before God is one thing, and justification in mine own eyes is another; not that these are two justifications, but the same righteousness by which I stand justified before God, may be seen of God, when I am ignorant of it: yea, for the sake of it I may be received, pardoned, and accounted righteous of him, and yet I may not understand it.  Yea, further, he may proceed in the way of blessing to bless me with additional blessings, and yet I be ignorant of it.

So that the question is not, Do I find that I am righteous? but, Am I so?  Doth God find me so, when he seeth that the righteousness of his Son is upon me, being made over to me by an act of his grace?  For I am justified freely by his grace, through the redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; Rom. iii. 24.  But this our Pharisee understandeth not.

I am then made righteous first by the righteousness of another; and because I am thus righteous, God accepteth of my person as such, and bestoweth upon me his grace; the which, at first, for want of skill and experience in the word of righteousness, I make use of but poorly, and have need to be certified that I am made righteous, and that I have eternal life; not by faith first and immediately, but by the written word which is called “the word of faith;” which word declareth unto me (to whom grace, and so faith in the seed of it, is given), that I have eternal life, and that I should with boldness, in peace and joy, believe on the Son of God; Heb. v. 13; Rom. xv. 13; 1 John v. 13.  But,

Again, I, in the first acts of my faith, when I come at Christ, do not accept of him, because I know I am righteous, either with imputed righteousness, or with that which is inherent.  Both these, as to my present privilege in them, may be hidden from mine eyes, and I only put upon taking of encouragement to close with Christ for life and righteousness, as he is set forth to be a propitiation before mine eyes, in the word of the truth of the gospel; to which word I adhere as, or because I find, I want peace with God in my soul, and because I am convinced that the means of peace is not to be found any where but in Jesus Christ.  Now, by my thus adhering to him, I find stay for my soul, and peace to my conscience, because the word doth ascertain to me, that he that believeth on him hath remission of sins, hath eternal life, and shall be saved from the wrath to come.

But, alas! who knows (the many straits, and as I may say, the stress of weather, I mean) the cold blasts of hell, with which the poor soul is assaulted, betwixt its receiving of grace, and its sensible closing with Jesus Christ?  None, I dare say, but it and its fellows.  “The heart knows its own bitterness; and a stranger intermeddleth not with his joy;” Prov. xiv. 10.  No sooner doth Satan perceive what God is doing with the soul, in a way of grace and mercy, but he endeavoureth what he may to make the renewing thereof bitter and wearisome work to the sinner.  O what mists, what mountains, what clouds, what darkness, what objections, what false apprehensions of God, of Christ, of grace, of the word, and of the soul’s condition, doth he now lay before it, and haunt it with; whereby he dejecteth, casteth down, daunteth, distresseth, and almost driveth it quite into despair!  Now, by the reason of these things, faith (and all the grace that is in the soul) is hard put to it to come at the promise, and by the promise of Christ; as it is said, when the tempest and great danger of shipwreck lay upon the vessel in which Paul was, they had “much work to come by the boat;” Acts xxvii. 16.  For Satan’s design is, if he cannot keep the soul from Christ, to make his coming to him, and closing with him, as hard, as difficult and troublesome, as he by his devices can.  But faith, true justifying faith, is a grace, is not weary by all that Satan can do; but meditateth upon the word, and taketh stomach, and courage, fighteth and crieth, and by crying and fighting, by help from heaven, its way is made through all the oppositions that appear so mighty, and draweth up at last to Jesus Christ, into whose bosom it putteth the soul, where, for the time, it sweetly resteth, after its marvellous tossings to and fro.

And besides what hath been said, let me yet illustrate this truth unto you by this familiar similitude.

Suppose a man, a traitor, that by the law should die for his sin, is yet such an one that the king has exceeding kindness for; may not the king pardon this man of his clemency; yea, order that his pardon should be drawn up and sealed, and so in every sense be made sure; and yet, for the present, keep all this close enough from the ears or the knowledge of the person therein concerned?  Yea, may not the king after all leave this person, with others under the same transgression, to sue for and obtain this pardon with great expense and difficulty, with many tears and heart-achings, with many fears and dubious cogitations?

Why, this is the case between God and the soul that he saveth; he saveth him, pardoneth him, and secureth him from the curse and death that is due unto sin, but yet doth not tell him so; but he ascends in his great suit unto God for it.  Only this difference we must make between God and the potentates of this world; God cannot pardon before the sinner stands before him righteous by the righteousness of Christ; because he has in judgment, and justice, and righteousness, threatened and concluded, that he that wants righteousness shall die.

And I say again, because this righteousness is God’s and at God’s disposal only, it is God that must make a man righteous before he can forgive him his sins, or bestow upon him of his secondary blessings; to wit, his Spirit, and the graces thereof.  And I say again, it must be this righteousness; for it can be no other that justifies a sinner from sin in the sight of God, and from the sentence of the law.

Secondly, This is, and must be the way of God with the sinner, that faith may not only have an object to work upon, but a motive to work by.

(1.)  Here, as I said, faith hath an object to work upon, and that in the person of Christ, and that personal righteousness of his, which he in the days of his flesh did finish to justify sinners withal.  This is, I say, the object of faith for justification, whereunto the soul by it doth continually resort.  Hence David saith to Christ, “Be thou my strong habitation (or as you have it in the margin, Be thou to me a rock of habitation) whereunto I may continually resort;” Psalm lxxi. 3.  And two things he infers by so saying.

The first is, That the Christian is a man under continual exercises, sometimes one way, and sometimes another; but all his exercises have a tendency in them more or less to spoil him; therefore he is rather for flying to Christ than for grappling with them in and by his own power.

The second is, that Christ is of God our shelter as to this very thing.  Hence his name is said to be “a strong tower,” and that the righteous run into it, and are safe, Prov. xviii. 10.  That also of David in the fifty-sixth Psalm is very pregnant to this purpose; “Mine enemies,” saith he, “would daily swallow me up; for they be many that fight against me, O thou Most High.”  And what then?  Why, saith he, “I will trust in thee.”  Thus you see, faith hath an object to work upon to carry the soul unto, and to secure the soul in times of difficulty, and that object is Jesus Christ and his righteousness.  But,

(2.)  Again, as faith hath an object to work upon, so it hath a motive to work by; and that is the love of God in giving of Christ to the soul for righteousness.  Nor is there any profession, religion, or duty and performance, that is at all regarded, where this faith, which by such means can work, is wanting.  “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love” (so Gal. v. 6) acteth lovely; or, by faith whose fruit is love (though true faith hath love for its offspring) but faith which worketh by love, that is true, saving, justifying faith, as it beholdeth the righteousness of Christ as made over to the soul for justification; so it beholdeth love, love to be the cause of its so being made over.

It beholdeth love in the Father, in giving of his Son, and love in the Son, in giving of himself to be made soul-saving righteousness for me.  And seeing it worketh by it, that is, it is stirred up to an holy boldness of venturing all eternal concerns upon Christ, and also to an holy, endeared, affecting love of him, for his sweet and blessed redeeming love.  Hence the apostle saith, “The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again,” 2 Cor. v. 14, 15.

Thus then is the heart united in affection and love to the Father and the Son, for the love that they have shewed to the poor sinner in their thus delivering him from the wrath to come.  For by this love faith worketh, in sweet passions and pangs of love, to all that are thus reconciled, as this sinner seeth he is.  The motive then, whereby faith worketh, both as to justification and sanctification, the great motive to them, I say, is love, the love of God, and the love of Christ: “We love him, because he first loved us.”  That is, when our faith hath told us so; for so are the words above, “We have known and believed the love that God hath to us.”  And then, “We love him, because he first loved us.”  And then, “This commandment have we from him, that he that loveth God, loveth his brother also,” 1 John iv. 16–21.  But this our poor Pharisee understandeth not.  But,

5.  Righteousness by imputation must be first, to cut off boasting from the heart, conceit, and lips of men.  Wherefore he saith, as before, that we are justified freely by the grace of God, not through, or for the sake of an holy gospel-principle in us; but “through the redemption that is in Jesus Christ,” &c.  “Where is boasting then?  It is excluded.  By what law?  Of works?  Nay, but by the law of faith.”  And this is the law of faith, by which we are justified as before; Rom. iii. 27, 28.

Nor can any man propound such an essential way to cut off boasting as this, which is of God’s providing: For what is man here to boast of?  No righteousness, nor yet of the application of it to his soul.  The righteousness is Christ’s, not the sinner’s.  The imputation is God’s, not the sinner’s.  The cause of imputation is God’s grace and love, not the sinner’s works of righteousness.  The time of God’s imputing righteousness is when the sinner was a sinner, wrapped up in ignorance, and wallowing in his vanity; not when he was good, or when he was seeking of it; for his inward gospel-goodness is a fruit of the imputation of justifying righteousness.  Where is boasting then?  Where is our Pharisee then, with his brags of not being as other men are?  It is excluded, and he with it, and the poor Publican taken into favour, that boasting might be cut off.  “Not of works, lest any man should boast.”  There is no trust to be put in men; those that seem most humble, and that to appearance, and farthest off from pride, it is natural to them to boast; yea, now they have no cause to boast; for by grace are we saved through faith, and that not of ourselves, it is the gift of God.  “Not of works, lest any man should boast.”

But if man is so prone to boast, when yet there is no pound of boasting in him, nor yet in what he doth; how would he have boasted had he been permitted by the God of heaven to have done something, though that something had been but a very little something, towards his justification?  But God has prevented boasting by doing as he has done; Eph. ii. 8, 9.  Nay, the apostle addeth further (lest any man should boast), that as to good works, “We are God’s workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them;” ver. 10.  Can the tree boast, since it was God that made it such?  Where is boasting then?  “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, he that glorieth, let him glory in the Lord;” 1 Cor. i. 30, 31.  Where is boasting then?  Where is our Pharisee then, with all his works of righteousness, and with his boasts of being better than his neighbours?

It may be said, If we should be justified for the sake of our inherent righteousness, since that righteousness is the gift of God, will it not follow that boasting is, in the occasion thereof, cut off?

Answ.  No; for although the principle of inherent righteousness be the gift of God, yet it bringeth forth fruits by man, and through man; and so man having a hand therein, though he should have ever so little, he has an occasion offered him to boast.  Yea, if a man should be justified before God by the grace, or the working of the grace of faith in him, he would have ground of occasion to boast; because faith, though it be the gift of God, yet as it acteth in man, takes man along with it in its so acting; yea, the acting of faith is as often attributed to the man by whom it is acted, and oftener, than to the grace itself.  How then can it be, but that man must have a hand therein, and so a ground therein, or thereof to boast?

But now, since justification from the curse of the law before God lieth only and wholly in God’s imputing of Christ’s righteousness to a man, and that too, while the man to whom it is imputed is in himself wicked and ungodly, there is no room left for boasting before God, for that is the boasting intended; but rather an occasion given to shame and confusion of face, and to stop the mouth for ever, since justification comes in a way so far above him, so vastly without him, his skill, help, or what else soever; Ezek. xvi. 61–63.

6.  Righteousness by imputation must be first, that justification may not be of debt, but of mercy and grace.  This is evident from reason.  It is meet that God should therefore justify us by a righteousness of his own, not of his own prescribing; for that he may do, and yet the righteousness be ours; but of his own providing, that the righteousness may be his.  “Now to him that worketh is the reward not reckoned of grace, but of debt;” Rom. iv. 2–4.  If I work for justifying righteousness, and that way get righteousness, my justification is not of grace, but of debt.  God giveth it not unto me, but he oweth it unto me; so then it is no longer his, but mine: mine, not of grace, but of debt.  And if so, then I thank him not for his remission of sins, nor for the kingdom of heaven, nor for eternal life; for if justifying righteousness is of debt, then when I have it, and what dependeth thereon, I have but mine own; that which God oweth to me.

Nor will it help at all to say, But I obtain it by God’s grace in me; because that doth not cut off my works, nor prevent my having of a hand in my justifying righteousness.

Suppose I give a man materials, even all materials that are necessary to the completing of such or such a thing; yet if he worketh, though the materials be mine, I am to him a debtor, and he deserveth a reward.  Thou sayst, God has given thee his Spirit, his grace, and all other things that are necessary for the working up of a complete righteousness.  Well, but is thy work required to the finishing of this righteousness?  If so, this is not the righteousness that justifieth; because it is such as has thy hand, thy workmanship therein, and so obtains a reward.  And observe it, righteousness, justifying righteousness, consisteth not in a principle of righteousness, but in works of righteousness; that is, in good duties, in obedience, in a walking in the law to the pleasing of the law, and the content of the justice of God.

I suppose again, that thou shalt conclude with me, that justifying righteousness, I mean that which justifies from the curse of the law, resideth only in the obedience of the Son of God; and that the principle of grace that is in thee is none of that righteousness, no, not then when thou hast to the utmost walked with God according to thy gift and grace; yet if thou concludest that this principle must be in thee, and these works done by thee, before this justifying righteousness is imputed to thee for justification, thou layest in a caveat against justification by grace; and also concludest, that though thou art not justified by thy righteousness, but by Christ, yet thou art justified by Christ’s righteousness for the sake of thine own, and so makest justification to be still a debt.  But here the scripture doth also cut thee off: “Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess the land” (which was but a type of heaven); and if our righteousness cannot give us, by its excellency, a share in the type, be sure that for it we shall never be sharers in the anti-type itself.  “Understand, therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people;” Deut. ix. 5, 6.

Gospel-performances, therefore, are not first; that was first, for the sake of which God did receive these people into favour with himself, and that was a covenant-righteousness; and where could that covenant-righteousness be found, but in the Prince, Mediator, and High Priest of the covenant?  For it was he, and he only, that was appointed of God, nor could any but himself bring in everlasting righteousness; Dan. ix. 24, 25.  This is evident from these texts last mentioned; it was not for their righteousness that they possessed the land.

Again, As it was not for their righteousness that they were made possessors of the land, so it was not for the sake of their righteousness that they were made partakers of such a righteousness that did make them possess the land.  This is plain to reason; for personal righteousness, when by us performed, is of no worth to obtain of God a justifying righteousness.  But if it be of no worth to obtain a justifying righteousness, then, it seems, it is more commodious to both parties than justifying righteousness.  First, it is more commodious to him that worketh it; and, secondly, it is more commodious unto him that receiveth it, else why doth he for it give us a due debt, and so put upon us the everlasting justifying righteousness?

Perhaps it will be objected, That God doth all this of grace; but I answer, That these are but fallacious words, spoken by the tongue of the crafty.  For we are not now discoursing of what rewards God can give to the operations of his own grace in us, but whether he can in a way of justice (or how he will) bestow any spiritual blessing upon sinful creatures, against whom, for sin, he has pronounced the curse of the law, before he hath found them in a righteousness, that is proved to be as good justice and righteousness, as is the justice and righteousness of the law, with which we have to do.

I assert he cannot, because he cannot lie, because he cannot deny himself: for if he should first threaten the transgression of the law with death, and yet afterwards receive the transgressor to grace, without a plenary satisfaction, what is this but to lie, and to diminish his truth, righteousness, and faithfulness; yea, and also to overthrow the sanction and perfect holiness of his law?  His mercy, therefore, must act so towards the sinner that justice may be satisfied, and that can never be without a justifying righteousness.

Now what this justifying righteousness should be, and when imputed, that is the question.  I say, it is the righteousness, or obedience of the Son of God in the flesh, which he assumed, and so his own, and the righteousness of no body else otherwise than by imputation.

I say again, that this righteousness must be imputed first, that the sinner may stand just in God’s sight from the curse, that God might deal with him both in a way of justice as well as mercy, and yet do the sinner no harm.

But you may ask, how did God deal with sinners before his righteousness was actually in being?

I answer, He did then deal with sinners even as he dealeth with them now; he justified them by it, by virtue of the suretyship of him that was to bring it in.  Christ became surety for us, and by his suretyship laid himself under an obligation for those for whom he became a surety to bring in this everlasting and justifying righteousness, and by virtue of this, those of his elect that came into and went out of the world before he came to perform his work were saved though the forbearance of God.  Wherefore, before the Lord came, they were saved for the Lord’s sake, and for the sake of his name.  And they that were spiritually wise understood it, and pleaded it as their necessities required, and the Lord accepted them; Heb. vii. 22; Rom. iv. 24; Dan. ix. 17; Psalm xxv. 11.

7.  Righteousness by imputation must be first, that justification may be certain; “Therefore it is of faith (of the righteousness that faith layeth hold on), that it might be by grace; to the end the promise might be sure to all the seed;” Rom. iv. 16.  “That the promise,”—What promise?  The promise of remission of sins, &c., might be sure.