XVII. Testimonies out of the evangelists considered

Testimonies out of the evangelists considered--Design of our Saviour's
sermon on the mount--The purity and penalty of the law vindicated by him-
-Arguments from thence--Luke 18:9-14, the parable of the Pharisee and
publican explained and applied to the present argument--Testimonies out
of the gospel by John, chap. 1:12; 3:14-18, etc.
 

The reasons why the doctrine of justification by the imputation of the
righteousness of Christ is more fully and clearly delivered in the
following writings of the New Testament than it is in those of the
evangelists, who wrote the history of the life and death of Christ, have
been before declared; but yet in them also it is sufficiently attested,
as unto the state of the church before the death and resurrection of
Christ, which is represented in them. Some few of the many testimonies
which may be pleaded out of their writings unto that purpose I shall
consider, first,--

   The principal design of our blessed Saviour's sermon, especially that
part of it which is recorded, Matt.5, is to declare the true nature of
righteousness before God. The scribes and Pharisees, from a bondage unto
whose doctrines he designed to vindicate the consciences of those that
heard him, placed all our righteousness before God in the works of the
law, or men's own obedience thereunto. This they taught the people, and
hereon they justified themselves, as he charges them, Luke 16:15, "Ye are
they which justify yourselves before men; but God knoweth your hearts,
for that which is highly esteemed among men is abomination in the sight
of God,"--as in this sermon he makes it evident; and all those who were
under their conduct did seek to "establish their own righteousness, as it
were by the works of the law," Rom.9:32; 10:3. But yet were they
convinced in their own consciences that they could not attain unto the
law of righteousness, or unto that perfection of obedience which the law
did require. Yet would they not forego their proud, fond imagination of
justification by their own righteousness; but, as the manner of all men
is in the same case, sought out other inventions to relieve them against
their convictions; for unto this end they corrupted the whole law by
their false glosses and interpretations, to bring down and debase the
sense of it, unto what they boasted in themselves to perform. So does he
in whom our Saviour gives an instance of the principle and practice of
the whole society, by way of a parable, Luke 18:11,12; and so the young
man affirmed that he had kept the whole law from his youth,--namely, in
their sense, Matt.19:20.

   To root this pernicious error out of the church, our Lord Jesus Christ
in many instances gives the true, spiritual sense and intention of the
law, manifesting what the righteousness is which the law requires, and on
what terms a man may be justified thereby. And among sundry others to the
same purpose, two things he evidently declares:--1. That the law, in its
precepts and prohibitions, had regard unto the regulation of the heart,
with all its first motions and acting; for he asserts that the inmost
thoughts of the heart, and the first motions of concupiscence therein,
though not consented unto, much less actually accomplished in the outward
deeds of sin, and all the occasions leading unto them, are directly
forbidden in the law. This he does in his holy exposition of the seventh
commandment, chap.5:27-30. 2. He declares the penalty of the law on the
least sin to be hellfire, in his assertion of causeless anger to be
forbidden in the sixth commandment. If men would but try themselves by
these rules, and others there given by our Saviour, it would, it may be,
take them off from boasting in their own righteousness and justification
thereby. But as it was then, so is it now also; the most of them who
would maintain a justification by works, do attempt to corrupt the sense
of the law, and accommodate it unto their own practice. The reader may
see an eminent demonstration hereof in a late excellent treatise, whose
title is, "The Practical Divinity of the Papists Discovered to be
Destructive of Christianity and men's Souls." The spirituality of the
law, with the severity of its sanction, extending itself unto the least
and most imperceptible motions of sin in the heart, are not believed, or
not aright considered, by them who plead for justification by works in
any sense. Wherefore, the principal design of the sermon of our Saviour
is, as to declare what is the nature of that obedience which God requires
by the law, so to prepare the minds of his disciples to seek after
another righteousness, which, in the cause and means of it, was not yet
plainly to be declared, although many of them, being prepared by the
ministry of John, did hunger and thirst after it.

   But he sufficiently intimates wherein it did consist, in that he
affirms of himself that he "came to fulfill the law," verse 17. What he
came for, that he was sent for; for as he was sent, and not for himself,
"he was born to us, given unto us". This was to fulfill the law, that so
the righteousness of it might be fulfilled in us. And if we ourselves
cannot fulfill the law, in the proper sense of its commands (which yet is
not to be abolished but established, as our Saviour declares); if we
cannot avoid the curse and penalty of it upon its transgression; and if
he came to fulfill it for us (all which are declared by himself);--then
is his righteousness, even that] which he wrought for us in fulfilling
the law, the righteousness wherewith we are justified before God. And
whereas here is a twofold righteousness proposed unto us--one in the
fulfilling of the law by Christ; the other in our own perfect obedience
unto the law, as the sense of it is by him declared; and other middle
righteousness between them there is none,--it is left unto the
consciences of convinced sinners whether of these they will adhere and
trust unto; and their direction herein is the principal design we ought
to have in the declaration of this doctrine.

   I shall pass by all those places wherein the foundations of this
doctrine are surely laid, because it is not expressly mentioned in them;
but such they are as, in their proper interpretation, do necessarily
infer it. Of this kind are they all wherein the Lord Christ is said to
die for us or in our stead, to lay down his life a ransom for us or in
our stead, and the like; but I shall pass them by, because I will not
digress at all from the present argument.

   But the representation made by our Saviour himself of the way and
means whereon and whereby men come to be justified before God, in the
parable of the Pharisee and the publican, is a guide unto all men who
have the same design with them. Luke 18:9-14: "And he spake this parable
unto certain which trusted in themselves that they were righteous, and
despised others: Two men went up into the temple to pray; the one a
Pharisee, and the other a publican. The Pharisee stood and prayed thus
with himself, God, I thank thee, that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican. I fast twice
in the week, I give tithes of all that I possess. And the publican,
standing afar off, would not lift up so much as his eyes unto heaven, but
smote upon his breast, saying, God be merciful unto me, a sinner. I tell
you, that this man went down unto his house justified rather than the
other: for every one that exalteth himself shall be abased; and every one
that humbleth himself shall be exalted."

   That the design of our Saviour herein was to represent the way of our
justification before God is evident,--1. From the description given of
the persons whom he reflected on, verse 9. They were such as "trusted in
themselves that they were righteous;" or that they had a personal
righteousness of their own before God. 2. From the general rule wherewith
he confirms the judgment he had given concerning the persons described:
"Every one that exalteth himself shall be abased; and he that humbleth
himself shall be exalted," verse 14. As this is applied unto the
Pharisee, and the prayer that is ascribed unto him, it declares plainly
that every plea of our own works, as unto our justification before God,
under any consideration, is a self-exaltation which God despises; and, as
applied unto the publican, that a sense of sin is the only preparation on
our part for acceptance with him on believing. Wherefore, both the
persons are represented as seeking to be justified; for so our Saviour
expresses the issue of their address unto God for that purpose: the one
was justified, the other was not.

   The plea of the Pharisee unto this end consists of two parts:--1. That
he had fulfilled the condition whereon he might be justified. He makes no
mention of any merit, either of congruity or condignity. Only, whereas
there were two parts of God's covenant then with the church, the one with
respect unto the moral, the other with respect unto the ceremonial law,
he pleads the observation of the condition of it in both parts, which he
shows in instances of both kinds: only he adds the way that he took to
farther him in this obedience, somewhat beyond what was enjoined,--
namely, that he fasted twice in the week; for when men begin to seek for
righteousness and justification by works, they quickly think their best
reserve lies in doing something extraordinary, more than other men, and
more, indeed, than is required of them. This brought forth all the
pharisaical austerities in the Papacy. Nor can it be said that all this
signified nothing, because he was a hypocrite and a boaster; for it will
be replied that it should seem all are so who seek for justification by
works; for our Saviour only represents one that does so. Neither are
these things laid in by against his justification, but only that he
"exalted himself" in "trusting unto his own righteousness." 2. In an
ascription of all that he did unto God: "God, I thank thee." Although he
did all this, yet he owned the aid and assistance of God by his grace in
it all. He esteemed himself much to differ from other men; but ascribed
it not unto himself that so he did. All the righteousness and holiness
which he laid claim unto, he ascribed unto the benignity and goodness of
God. Wherefore, he neither pleaded any merit in his works, nor any works
performed in his own strength, without the aid of grace. All that he
pretends is, that by the grace of God he had fulfilled the condition of
the covenant; and thereon expected to be justified. And whatever words
men shall be pleased to make use of in their vocal prayers, God
interprets their minds according to what they trust in, as unto their
justification before him. And if some men will be true unto their own
principles, this is the prayer which, "mutates mutandis," they ought to
make.

   If it be said, that it is charged on this Pharisee that he "trusted in
himself," and "despised others," for which he was rejected; I answer, --
1. This charge respects not the mind of the person, but the genius and
tendency of the opinion. The persuasion of justification by works
includes in it a contempt of other men; for "if Abraham had been
justified by works, he should have had whereof to glory." 2. Those whom
he despised were such as placed their whole trust in grace and mercy,--as
this publican. It were to be wished that all others of the same mind did
not so also.

   The issue is, with this person, that he was not justified; neither
shall any one ever be so on the account of his own personal
righteousness. For our Saviour has told us, that when we have done all
(that is, when we have the testimony of our consciences unto the
integrity of our obedience), instead of pleading it unto our
justification, we should say (that is, really judge and profess) that we
are "douloi achreioi",--" unprofitable servants," Luke 17:10: as the
apostle speaks, "I know nothing by myself; yet am I not hereby
justified," 1 Cor.4:4. And he that is "doulos achreios", and has nothing
to trust unto but his service, will be cast out of the presence of God,
Matt.25:30. Wherefore, on the best of our obedience, to confess ourselves
"douloi achreioi", is to confess that, after all, in ourselves, we
deserve to be cast out of the presence of God.

   In opposition hereunto, the state and prayer of the publican, under
the same design of seeking justification before God, are expressed. And
the outward acts of his person are mentioned, as representing and
expressive of the inward frame of his mind: "He stood afar off," and "did
not so much as lift up his eyes;" he "smote upon his breast." All of them
represent a person desponding, yea, despairing in himself. This is the
nature, this is the effect, of that conviction of sin which we before
asserted to be antecedently necessary unto justification. Displicency,
sorrow, sense of danger, fear of wrath,--all are present with him. In
brief he declares himself guilty before God, and his mouth stopped as
unto any apology or excuse. And his prayer is a sincere application of
his soul unto sovereign grace and mercy, for a deliverance out of the
condition wherein he was by reason of the guilt of sin. And in the use of
the word; "hilaskomai", there is respect had unto a propitiation. In the
whole of his address there is contained,--1. Self-condemnation and
abhorrence. 2. Displicency and sorrow for sin. 3. A universal
renunciation of all works of his own, as any condition of his
justification. 4. An acknowledgment of his sin, guilt, and misery. And
this is all that, on our part, is required unto justification before God,
excepting that faith whereby we apply ourselves unto him for deliverance.

   Some make a weak attempt from hence to prove that justification
consists wholly in the remission of sin, because, on the prayer of the
publican for mercy and pardon, he is said to be "justified:" but there is
no force in this argument; for,--1. The whole nature of justification is
not here declared, but only what is required on our part whereunto. The
respect of it unto the mediation of Christ was not yet expressly to be
brought to light; as was showed before. 2. Although the publican makes
his address unto God under a deep sense of the guilt of sin, yet he prays
not for the bare pardon of sin, but for all that sovereign mercy or grace
God has provided for sinners. 3. The term of justification must have the
same sense when applied unto the Pharisee as when applied unto the
publican; and if the meaning of it with respect unto the publican be,
that he was pardoned, then has it the same sense with respect unto the
Pharisee,--he was not pardoned. But he came on no such errand. He came to
be justified, not pardoned; nor does he make the least mention of his
sin, or any sense of it. Wherefore, although the pardon of sin be
included in justification, yet to justify, in this place, has respect
unto a righteousness whereon a man is declared just and righteous;
wrapped up, on the part of the publican, in the sovereign producing
cause,--the mercy of God.

   Some few testimonies may be added out of the other evangelist, in whom
they abound: "As many as received him, to them gave he power to become
the sons of God, even to them that believe on his name," John 1:12. Faith
is expressed by the receiving of Christ; for to receive him, and to
believe on his name, are the same. It receives him as set forth of God to
be a propitiation for sin, as the great ordinance of God for the recovery
and salvation of lost sinners. Wherefore, this notion of faith includes
in it,--l. A supposition of the proposal and tender of Christ unto us,
for some end and purpose. 2. That this proposal is made unto us in the
promise of the gospel. Hence, as we are said to recede Christ, we are
said to receive the promise also. 3. The end for which the Lord Christ is
so proposed unto us in the promise of the gospel; and this is the same
with that for which he was so proposed in the first promise,--namely, the
recovery and salvation of lost sinners. 4. That in the tender of his
person, there is a tender made of all the fruits of his mediation, as
containing the way and means of our deliverance from sin and acceptance
with God. 5. There is nothing required on our part unto an interest in
the end proposed, but receiving of him, or believing on his name. 6.
Hereby are we entitled unto the heavenly inheritance; we have power to
become the sons of God, wherein our adoption is asserted, and
justification included. What this receiving of Christ is, and wherein it
does consist, has been declared before, in the consideration of that
faith whereby we are justified. That which hence we argue is, that there
is no more required unto the obtaining of a right and title unto the
heavenly inheritance, but faith alone in the name of Christ, the
receiving of Christ as the ordinance of God for justification and
salvation. This gives us, I say, our original right thereunto, and
therein our acceptance with God, which is our justification; though more
be required unto the actual acquisition and possession of it. It is said,
indeed, that other graces and works are not excluded, though faith alone
be expressed. But every thing which is not a receiving of Christ is
excluded. It is, I say, virtually excluded, because it is not of the
nature of that which is required. When we speak of that whereby we see,
we exclude no other member from being a part of the body; but we exclude
all but the eye from the act of seeing. And if faith be required, as it
is a receiving of Christ, every grace and duty which is not so is
excluded, as unto the end of justification.

   Chap.3:14-18, "And as Moses lifted up the serpent in the wilderness,
even so must the Son of man be lifted up; that whosoever believeth in him
should not perish, but have eternal life. For God so loved the world,
that he gave his only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life. For God sent not his Son
into the world to condemn the world; but that the world through him might
be saved. He that believeth on him is not condemned; but he that
believeth not is condemned already, because he has not believed in the
name of the only begotten Son of God."

   I shall observe only a few things from these words, which in
themselves convey a better light of understanding in this mystery unto
the minds of believers than many long discourses of some learned men:--1.
It is of the justification of men, and their right to eternal life
thereon, that our Saviour discourses. This is plain in verse 18, "He that
believeth on him is not condemned; but he that believeth not is condemned
already." 2. The means of attaining this condition or state on our part
is believing only, as it is three times positively asserted, without any
addition. 3. The nature of this faith is declared,--(1.) By its object,--
that is, Christ himself, the Son of God, "Whosoever believeth in him;"
which is frequently repeated. (2.) The especial consideration wherein he
is the object of faith unto the justification of life; and that is as he
is the ordinance of God, given, sent, and proposed, from the love and
grace of the Father: "God so loved the world, that he gave;" "God sent
his Son." (3.) The especial act yet included in the type, whereby the
design of God in him is illustrated; for this was the looking unto the
brazen serpent lifted up in the wilderness by them who were stung with
fiery serpents. Hereunto our faith in Christ unto justification does
answer, and includes a trust in him alone for deliverance and relief.
This is the way, these are the only causes and means, of the
justification of condemned sinners, and are the substance of all that we
plead for.

   It will be said, that all this proves not the imputation of the
righteousness of Christ unto us, which is the thing principally inquired
after; but if nothing be required on our part unto justification but
faith acted on Christ, as the ordinance of God for our recovery and
salvation, it is the whole of what we plead for. A justification by the
remission of sins alone, without a righteousness giving acceptance with
God and a right unto the heavenly inheritance, is alien unto the
Scripture and the common notion of justification amongst men. And what
this righteousness must be, upon a supposition that faith only on our
part is required unto a participation of it, is sufficiently declared in
the words wherein Christ himself is so often asserted as the object of
our faith unto that purpose.

   Not to add more particular testimonies, which are multiplied unto the
same purpose in this evangelist, the sum of the doctrine declared by him
is, "That the Lord Jesus Christ was 'the Lamb of God which taketh away
the sin of the world;' that is, by the sacrifice of himself, wherein he
answered and fulfilled all the typical sacrifices of the law: that unto
this end he sanctified himself, that those who believe might be
sanctified, or perfected forever, by his own offering of himself: that in
the gospel he is proposed as lifted up and crucified for us, as bearing
all our sins in his body on the tree: that by faith in him we have
adoption, justification, freedom from judgment and condemnation, with a
right and title unto eternal life: that those who believe not are
condemned already, because they believe not on the Son of God; and, as he
elsewhere expresseth it, 'make God a liar,' in that they believe not his
testimony, namely, that 'he has given unto us eternal life, and that this
life is in his Son."' Nor does he anywhere make mention of any other
means, cause, or condition of justification on our part but faith only,
though he abounds in precepts unto believers for love, and keeping the
commands of Christ. And this faith is the receiving of Christ in the
sense newly declared; and this is the substance of the Christian faith in
this matter; which ofttimes we rather obscure than illustrate, by
debating the consideration of any thing in our justification but the
grace and love of God, the person and mediation of Christ, with faith in
them.