The Pharisee And The Publican [16]
in his sight from the curse of the law. Wherefore, take heed, and at thy peril, whatever thy righteousness is, confront not the righteousness of Christ therewith. I say, bring it not in, let it not plead for thee at the bar of God, nor do thou plead for that in his court of justice; for thou canst not do this and be innocent. If he trust to his righteousness, he hath sinned, says Ezekiel. Mark the text, "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered: but for his iniquity that he hath committed, he shall die for it;" Ezek. xxxiii. 13.
Observe a few things from this text; and they are these that follow.
1. Here is a righteous man; a man with whom we do not hear that the God of heaven finds fault.
2. Here is a promise made to this man, that he shall surely live; but on this condition, that he trust not to his own righteousness. Whence it is manifest, that the promise of life to this righteous man, is not for the sake of his righteousness, but for the sake of something else; to wit, the righteousness of Christ.
1. Not for the sake of his own righteousness. This is evident, because we are permitted, yea, commanded, to trust in the righteousness that saveth us. The righteousness of God is unto us all, and upon all that believe; that is, trust in it, and trust to it for justification. Now therefore, if thy righteousness, when most perfect, could save thee, thou mightst, yea oughtst, most boldly to trust therein. But since thou art forbidden to trust to it, it is evident it cannot save; nor is it for the sake of that, that the righteous man is saved; Rom. iii. 21, 22.
2. But for the sake of something else, to wit, for the sake of the righteousness of 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; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus;" Rom. iii. 25, 26; see Phil. iii. 6-8.
"If he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed (in trusting to his own righteousness), he shall die for it."
Note hence further.
1. That there is more virtue in one sin to destroy, than in all thy righteousness to save thee alive. If he trust, if he trust ever so little, if he do at all trust to his own righteousness, all his righteousness shall be forgotten; and by, and for, and in, the sin that he hath committed, in trusting to it, he shall die.
2. Take notice also, that there are more damnable sins than those that are against the moral law. By which of the ten commandments is trusting to our own righteousness forbidden? Yet it is a sin: it is a sin therefore forbidden by the gospel, and is included, lurketh close in, yea, is the very root of, unbelief itself; "He that believes not shall be damned." But he that trusteth in his own righteousness doth not believe, neither in the truth, nor sufficiency of the righteousness of Christ to save him, therefore he shall be damned.
But how is it manifest, that he that trusteth to his own righteousness, doth it through a doubt, or unbelief of the truth or sufficiency of the righteousness of Christ?
I answer, because he trusteth to his own. A man will never willingly choose to trust to the worst of helps, when he believes there is a better as near, and to be had as soon, and that too, upon as easy, if not more easy terms. If he that trusteth to his own righteousness for life, did believe that there is indeed such a thing as the righteousness of Christ to justify, and that this righteousness of Christ has in it all-sufficiency to do that blessed work, be sure he would choose that, thereon to lay, lean, and venture his soul, that he saw was the best, and most sufficient to save; especially when he saw also (and see that he must,
Observe a few things from this text; and they are these that follow.
1. Here is a righteous man; a man with whom we do not hear that the God of heaven finds fault.
2. Here is a promise made to this man, that he shall surely live; but on this condition, that he trust not to his own righteousness. Whence it is manifest, that the promise of life to this righteous man, is not for the sake of his righteousness, but for the sake of something else; to wit, the righteousness of Christ.
1. Not for the sake of his own righteousness. This is evident, because we are permitted, yea, commanded, to trust in the righteousness that saveth us. The righteousness of God is unto us all, and upon all that believe; that is, trust in it, and trust to it for justification. Now therefore, if thy righteousness, when most perfect, could save thee, thou mightst, yea oughtst, most boldly to trust therein. But since thou art forbidden to trust to it, it is evident it cannot save; nor is it for the sake of that, that the righteous man is saved; Rom. iii. 21, 22.
2. But for the sake of something else, to wit, for the sake of the righteousness of 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; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus;" Rom. iii. 25, 26; see Phil. iii. 6-8.
"If he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed (in trusting to his own righteousness), he shall die for it."
Note hence further.
1. That there is more virtue in one sin to destroy, than in all thy righteousness to save thee alive. If he trust, if he trust ever so little, if he do at all trust to his own righteousness, all his righteousness shall be forgotten; and by, and for, and in, the sin that he hath committed, in trusting to it, he shall die.
2. Take notice also, that there are more damnable sins than those that are against the moral law. By which of the ten commandments is trusting to our own righteousness forbidden? Yet it is a sin: it is a sin therefore forbidden by the gospel, and is included, lurketh close in, yea, is the very root of, unbelief itself; "He that believes not shall be damned." But he that trusteth in his own righteousness doth not believe, neither in the truth, nor sufficiency of the righteousness of Christ to save him, therefore he shall be damned.
But how is it manifest, that he that trusteth to his own righteousness, doth it through a doubt, or unbelief of the truth or sufficiency of the righteousness of Christ?
I answer, because he trusteth to his own. A man will never willingly choose to trust to the worst of helps, when he believes there is a better as near, and to be had as soon, and that too, upon as easy, if not more easy terms. If he that trusteth to his own righteousness for life, did believe that there is indeed such a thing as the righteousness of Christ to justify, and that this righteousness of Christ has in it all-sufficiency to do that blessed work, be sure he would choose that, thereon to lay, lean, and venture his soul, that he saw was the best, and most sufficient to save; especially when he saw also (and see that he must,