did precede his rising from the dead; and what was that but the
forgiveness of sins? For this stands clear to reason, that if Christ
had our sins charged upon him at his death, he then must be discharged
of them in order to his resurrection. Now, though it is not proper to
say they were forgiven to him, because they were purged from him by
merit; yet they may be said to be forgiven us, because we receive this
benefit by grace. And this, I say, was done precedent to his
resurrection from the dead. ‘He hath quickened us together with him,
HAVING forgiven us all trespasses.’ He could not be ‘quickened’ till we
were ‘discharged’; because it was not for himself, but for us, that he
died. Hence we are said to be at that time, as to our own personal
estate, dead in our sins, even when we are ‘quickened together with
him’ (Col 2:13).
Therefore both the ‘quickening’ and ‘forgiveness’ too, so far as we are
in this text concerned, is to him, as we are considered in him, or to
him, with respect to us. ‘Having forgiven you ALL trespasses.’ For
necessity so required; because else how was it possible that the pains
of death should be loosed in order to his rising, so long as one sin
stood still charged to him, as that for the commission of which God had
not received a plenary satisfaction? As therefore we suffered, died,
and rose again by him, so, in order to his so rising, he, as presenting
of us in his person and suffering, received for us remission of all our
trespasses. A full discharge therefore was, in and by Christ, received
of God of all our sins afore he rose from the dead, as his resurrection
truly declared; for he ‘was delivered for our offences, and was raised
again for our justification’ (Rom 4:25). This therefore is one of the
privileges we receive by the rising again of our Lord, for that we were
in his flesh considered, yea, and in his death and suffering too.
(2.) By this means also we have now escaped death. ‘Knowing that Christ
being raised from the dead dieth no more; death hath no more dominion
over him. For in that he died, he died unto,’ or for, ‘sin once; but in
that he liveth, he liveth unto God’ (Rom 6:9,10). Now in all this,
considering what has been said before, we that are of the elect are
privileged, for that we also are raised up by the rising of the body of
Christ from the dead. And thus the apostle bids us reckon: ‘Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ’ (Rom 6:11). Hence Christ says, ‘I am the
resurrection and the life,’ for that all his are safe in him,
suffering, dying, and rising. He is the life, ‘our life’; yea, so our
life, that by him the elect do live before God, even then when as to
themselves they yet are dead in their sins. Wherefore, hence it is that
in time they partake of quickening grace from this their Head, to the
making of them also live by faith, in order to their living hereafter
with him in glory; for if Christ lives, they cannot die that were
sharers with him in his resurrection.[7] Hence they are said to ‘live,’
being ‘quickened together with him.’ Also, as sure as at his
resurrection they lived by him, so sure at his coming shall they be
gathered to him; nay, from that day to this, all that, as aforesaid,
were in him at his death and resurrection, are already, in the
‘dispensation of the fulness of times,’ daily ‘gathering to him.’ For
this he hath purposed, wherefore none can disannul it—‘In the
dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven and which are in earth;
even in him’ (Eph 1:10).
(3.) To secure this the more to our faith that believe, as we are said
to be ‘raised up together’ with him, so we are said to be ‘made to sit
together in heavenly places in Christ Jesus’ (Eph 2:6). We died by him,
we rose by him, and are together, even all the elect, set down
‘together’ in ‘heavenly places in Christ Jesus’; for still, even now he
is on the right hand of God, he is to be considered as our public man,
our Head, and so one in whom is concluded all the elect of God. We then
are by him already in heaven; in heaven, I say, by him; yea, set down
there in our places of glory by him. Hence the apostle, speaking of us
again, saith, That as we are predestinate, we are called, justified,
and glorified; called, justified, glorified; all is done, already done,
as thus considered in Christ (Rom 8:30). For that in his public work
there is nothing yet to do as to this. Is not HE called? Is not HE
justified? Is not HE glorified? And are we not in him, in him, even as
so considered?
Nor doth this doctrine hinder or forestal the doctrine of regeneration
or conversion; nay, it lays a foundation for it; for by this doctrine
we gather assurance that Christ will have his own; for if already they
live in their head, what is that but a pledge that they shall live in
their persons with him? and, consequently, that to that end they shall,
in the times allotted for that end, be called to a state of faith,
which God has ordained shall precede and go before their personal
enjoyment of glory. Nor doth this hinder their partaking of the symbol
of regeneration,[8] and of their other privileges to which they are
called in the day of grace; yea, it lays a foundation for all these
things; for if I am dead with Christ, let me be like one dead with him,
even to all things to which Christ died when he hanged on the tree; and
then he died to sin, to the law, and to the rudiments of this world
(Rom 6:10, 7:4; Col 2:20). And if I be risen with Christ, let me live,
like one born from the dead, in newness of life, and having my mind and
affections on the things where Christ now sitteth on the right hand of
God. And indeed he professes in vain that talketh of these things, and
careth not to have them also answered in himself. This was the
apostle’s way, namely, to covet to ‘know him, and the power of his
resurrection, and the fellowship of his sufferings, being made
conformable unto his death’ (Phil 3:10). And when we are thus, that
thing is true both in him and us. Then as is the heavenly, such are
they that are heavenly; for he that saith he is in him, and by being in
him, a partaker of these privileges by him, ‘ought himself also so to
walk, even as he walked’ (1 Cor 15:48; 1 John 2:6).
But to pass this digression, and to come to my argument, namely, that
men are justified from the curse of the law, before God, while sinners
in themselves; this is evident by what hath already been said; for if
the justification of their persons is by, in, and through Christ; then
it is not by, in, and through their own doings. Nor was Christ engaged
in this work but of necessity, even because else there had not been
salvation for the elect. ‘O my father,’ saith he, ‘if it be possible,
let this cup pass from me’ (Matt 26:39). If what be possible? Why, that
my elect may be saved, and I not spill my blood. Wherefore he saith
again, Christ ought to suffer (Luke 24:26). ‘Christ must needs have
suffered,’ for ‘without shedding of blood is no remission’ of sin (Acts
17:3; Heb 9:22).[9]
[Proofs of the first position.]
SECOND. We will now come to the present state and condition of those
that are justified; I mean with respect to their own qualifications,
and so prove the truth of this our great position. And this I will do,
by giving of you plain texts that discover it, and that consequently
prove our point. And after that, by giving of you reasons drawn from
the texts.
First. ‘Speak not thou in thine heart,’ no, not in thine heart, ‘after
that the Lord thy God hath cast them out [thine enemies] before thee,
saying, For my righteousness—do I possess this land.—Not for thy
righteousness, or for the uprightness of thine heart, dost thou go to
possess their land.—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 9:4-6).
In these words, very pat for our purpose, two things are worthy our
consideration. 1. The people here spoken to were the people of God; and
so by God himself are they here twice acknowledged to be—‘The Lord thy
God, the Lord thy God.’ So then, the righteousness here intended is not
the righteousness that is in the world, but that which the people of
God perform. 2. The righteousness here intended is not some, but all,
and every whit of that the church performs to God: Say not in thine
heart, after the Lord hath brought thee in, It was for my
righteousness. No, all thy righteousness, from Egypt to Canaan, will
not purchase Canaan for thee.
That this is true is evident, because it is thrice rejected—Not for thy
righteousness—not for thy righteousness—not for thy righteousness, dost
thou possess the land. Now, if the righteousness of the people of God
of old could not merit for them Canaan, which was but a type of heaven,
how can the righteousness of the world now obtain heaven itself? I say
again, if godly men, as these were, could not by their works purchase
the type of heaven, then must the ungodly be justified, if ever they be
justified from the curse and sentence of the law, while sinners in
themselves. The argument is clear; for if good men, by what they do,
cannot merit the less, bad men, by what they do, cannot merit more.
Second. ‘Remember me, O my God, concerning this; and wipe not out my
good deeds that I have done’ (Neh 13:14).
These words were spoken by holy Nehemiah, and that at the end of all
the good that we read he did in the world. Also, the deeds here spoken
of were deeds done for God, for his people, for his house, and for the
offices thereof. Yet godly Nehemiah durst not stand before God in
these, nor yet suffer them to stand to his judgment by the law; but
prays to God to be merciful both to him and them, and to spare him
‘according to the greatness of his mercy’ (v 22).
God blots out no good but for the sake of sin;[10] and forasmuch as
this man prays God would not blot out his, it is evident that he was
conscious to himself that in his good works were sin. Now, I say, if a
good man’s works are in danger of being overthrown because there is in
them a tang of sin, how can bad men think to stand just before God in
their works, which are in all parts full of sin? Yea, if the works of a
sanctified man are blameworthy, how shall the works of a bad man set
him clear in the eyes of Divine justice?
Third. ‘But we are all as an unclean thing, and all our righteousnesses
are as filthy rags; and we all do fade as a leaf; and our iniquities,
like the wind, have taken us away’ (Isa 64:6).
In these words we have a relation both of persons and things. 1. Of
persons. And they are a righteous people, a righteous people put all
together—‘We, we all are,’ &c. 2. The condition of this people, even of
ALL of them, take them at the best, are, and that by their own
confession, ‘as an unclean thing.’ 3. Again; the things here attending
this people are their good things, put down under this large character,
‘Righteousnesses, ALL our righteousnesses.’
These expressions therefore comprehend all their religious duties, both
before and after faith too. But what are all these righteousnesses?
Why, they are all as ‘filthy rags’ when set before the justice of the
law; yea, it is also confessed, and that by these people, that their
iniquities, notwithstanding all their righteousnesses, like the wind,
if grace prevent not, would ‘carry them away.’ This being so, how is it
possible for one that is in his sins, to work himself into a spotless
condition by works done before faith, by works done by natural
abilities? or to perform a righteousness which is able to look God in
the face, his law in the face, and to demand and obtain the forgiveness
of sins, and the life that is eternal? It cannot be: ‘men must
therefore be justified from the curse, in the sight of God while
sinners in themselves,’ or not at all.[11]
Fourth. ‘There is not a just man upon earth, that doeth good, and
sinneth not’ (Eccl 7:20; 1 Kings 8:46).
Although the words before are large, yet these seem far larger; there
is not a man, not a just man, not a just man upon the earth, that doeth
good, and sinneth not. Now, if no good man, if no good man upon earth
doth good, and sinneth not; then no good man upon earth can set himself
by his own actions justified in the sight of God, for he has sin mixed
with his good. How then shall a bad man, any bad man, the best bad man
upon earth, think to set himself by his best things just in the sight
of God? And if the tree makes the fruit either good or evil, then a bad
tree—and a bad man is a bad tree—can bring forth no good fruit, how
then shall such an one do that that shall ‘cleanse him from his sin,’
and set him as ‘spotless before the face of God?’ (Matt 7:16).
Fifth. ‘Hearken unto me, ye stout-hearted, that are far from
righteousness: I bring near my righteousness,’ &c. (Isa 46:12-13).
1. This call is general, and so proves, whatever men think of
themselves, that in the judgment of God there is none at all righteous.
Men, as men, are far from being so. 2. This general offer of
righteousness, of the righteousness of God, declares that it is in vain
for men to think to be set just and righteous before God by any other
means. 3. There is here also insinuated, that for him that thinks
himself the worst, God has prepared a righteousness, and therefore
would not have him despair of life that sees himself far from
righteousness. From all these scriptures, therefore, it is manifest,
‘that men must be justified from the curse of the law, in the sight of
God, while sinners in themselves.’
Sixth. ‘Come unto me, all ye that labour and are heavy laden, and I
will give you rest’ (Matt 11:28).
Here we have a labouring people, a people labouring for life; but by
all their labour, you see, they cannot ease themselves; their burden
still remains upon them; they yet are heavy laden. The load here is,
doubtless, guilt of sin, such as David had when he said by reason
thereof, he was not able to look up (Psa 38:3-5). Hence, therefore, you
have an experiment set before you of those that are trying what they
can do for life; but behold, the more they stir, the more they sink
under the weight of the burden that lies upon them.[12] And the
conclusion—to wit, Christ’s call to them to come to him for
rest—declares that, in his judgment, rest was not to be had elsewhere.
And I think, one may with as much safety adhere to Christ’s judgment as
to any man’s alive; wherefore, ‘men must be justified from the curse,
in the sight of God, while sinners in themselves.’
Seventh. ‘There is none righteous, no, not one: there is none that
understandeth, there is none that seeketh after God. They are all gone
out of the way, they are together become unprofitable; there is none
that doeth good, no, not one’ (Rom 3:10-12).
These words have respect to a righteousness which is justified by the
law; and they conclude that none by his own performances is righteous
with such a righteousness; and it is concluded from five reasons—1.
Because they are not good; for a man must be good before he doth good,
and perfectly good before he doth good and sinneth not. 2. Because they
understand not. How then should they do good? for a man must know
before he does, else how should he divert[13] himself to do? 3. Because
they want a heart; they seek not after God according to the way of his
own appointment. 4. They are all gone out of the way; how then can they
walk therein? 5. They are together become unprofitable. What worth or
value then can there be in any of their doings? These are the reasons
by which he proveth that there is ‘none righteous, no, not one.’ And
the reasons are weighty, for by them he proves the tree is not good;
how then can it yield good fruit?
Now, as he concludes from these five reasons that not one indeed is
righteous, so he concludes by five more that none can do good to make
him so—1. For that internally they are as an open sepulchre, as full of
dead men’s bones. Their minds and consciences are defiled; how then can
sweet and good proceed from thence? (v 13). 2. Their throat is filled
with this stink; all their vocal duties therefore smell thereof. 3.
Their mouth is full of cursing and bitterness; how then can there be
found one word that should please God? 4. Their tongue, which should
present their praise to God, has been used to work deceit; how then,
until it is made a new one, should it speak in righteousness? 5. The
poison of asps is under their lips; therefore whatever comes from them
must be polluted (Rom 3:11-14; Matt 23:27; Titus 1:15; Jer 44:17,
17:9). Thus, you see, he sets forth their internal part, which being a
true report, as to be sure it is, it is impossible that any good should
so much as be framed in such an inward part, or come clean out of such
a throat, by such a tongue, through such lips as these.
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).