The Pharisee And The Publican [21]
x. 19-24. Why then dost thou talk of two strings to thy bow? What became of him that had, and would have two stools to sit on? yea, the text says plainly, that therefore they obtained not righteousness, because they sought it not by faith, but as it were by the works of the law. See here, they are disowned by the gospel, because they sought it not by faith, that is, by faith only. Again, the law, and the righteousness thereof, flies from them (nor could they attain it, though they follow after it), because they sought it not by faith.
Mercy then is to be found alone in Jesus Christ. Again, the righteousness of the law is to be obtained only by faith of Jesus Christ; that is, in the Son of God is the righteousness of the law to be found; for he, by his obedience to his Father, is become the end of the law for righteousness. And for the sake of his legal righteousness (which is also called the righteousness of God, because it was God in the flesh of the Lord Jesus that did accomplish it), is mercy, and grace from God extended to whoever dependeth by faith upon God by this Jesus his righteousness for it. And hence it is, that we so often read, that this Jesus is the way to the Father; that God, for Christ's sake, forgiveth us; that by the obedience of one many are made righteous, or justified; and that through this man is preached to us the forgiveness of sins; and that by him all that believe are justified from all things from which they could not be justified by the law of Moses.
Now, though I here do make mention of righteousness and mercy, yet I hold there is but one way, to wit, to eternal life; which way, as I said, is Jesus Christ; for he is the new, the only new and living way to the Father of mercies, for mercy to make me capable of abiding with him in the heavens for ever and ever.
But sayst thou, I will be righteous in myself that I may have wherewith to commend me to God, when I go to him for mercy?
I answer, But thou blind Pharisee, I tell thee thou hast no understanding of God's design by the gospel, which is, not to advance man's righteousness, as thou dreamest, but to advance the righteousness of his Son, and his grace by him. Indeed, if God's design by the gospel was to exalt and advance man's righteousness, then that which thou hast said would be to the purpose; for what greater dignity can be put upon man's righteousness, than to admit it?
I say then, for God to admit it, to be an advocate, an intercessor, a mediator; for all these are they which prevail with God to shew me mercy. But this God never thought of, much less could he thus design by the gospel; for the text runs flat against it. Not of works, not of works of righteousness, which we have done; "Not of works, lest any man should boast," saying, Well, I may thank my own good life for mercy. It was partly for the sake of my own good deeds that I obtained mercy to be in heaven and glory. Shall this be the burden of the song of heaven? or is this that which is composed by that glittering heavenly host, and which we have read of in the holy book of God? No, no; that song runs upon other feet--standeth in far better strains, being composed of far higher and truly heavenly matter: for God has "predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;" Eph. i. And it is requisite that the song be framed accordingly; wherefore he saith, that the heavenly song runs thus-- "Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth;" Rev. v. 9, 10.
He saith not that they have redeemed, or helped to redeem and deliver themselves; but that the Lamb, the Lamb that was
Mercy then is to be found alone in Jesus Christ. Again, the righteousness of the law is to be obtained only by faith of Jesus Christ; that is, in the Son of God is the righteousness of the law to be found; for he, by his obedience to his Father, is become the end of the law for righteousness. And for the sake of his legal righteousness (which is also called the righteousness of God, because it was God in the flesh of the Lord Jesus that did accomplish it), is mercy, and grace from God extended to whoever dependeth by faith upon God by this Jesus his righteousness for it. And hence it is, that we so often read, that this Jesus is the way to the Father; that God, for Christ's sake, forgiveth us; that by the obedience of one many are made righteous, or justified; and that through this man is preached to us the forgiveness of sins; and that by him all that believe are justified from all things from which they could not be justified by the law of Moses.
Now, though I here do make mention of righteousness and mercy, yet I hold there is but one way, to wit, to eternal life; which way, as I said, is Jesus Christ; for he is the new, the only new and living way to the Father of mercies, for mercy to make me capable of abiding with him in the heavens for ever and ever.
But sayst thou, I will be righteous in myself that I may have wherewith to commend me to God, when I go to him for mercy?
I answer, But thou blind Pharisee, I tell thee thou hast no understanding of God's design by the gospel, which is, not to advance man's righteousness, as thou dreamest, but to advance the righteousness of his Son, and his grace by him. Indeed, if God's design by the gospel was to exalt and advance man's righteousness, then that which thou hast said would be to the purpose; for what greater dignity can be put upon man's righteousness, than to admit it?
I say then, for God to admit it, to be an advocate, an intercessor, a mediator; for all these are they which prevail with God to shew me mercy. But this God never thought of, much less could he thus design by the gospel; for the text runs flat against it. Not of works, not of works of righteousness, which we have done; "Not of works, lest any man should boast," saying, Well, I may thank my own good life for mercy. It was partly for the sake of my own good deeds that I obtained mercy to be in heaven and glory. Shall this be the burden of the song of heaven? or is this that which is composed by that glittering heavenly host, and which we have read of in the holy book of God? No, no; that song runs upon other feet--standeth in far better strains, being composed of far higher and truly heavenly matter: for God has "predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;" Eph. i. And it is requisite that the song be framed accordingly; wherefore he saith, that the heavenly song runs thus-- "Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth;" Rev. v. 9, 10.
He saith not that they have redeemed, or helped to redeem and deliver themselves; but that the Lamb, the Lamb that was