The Pharisee And The Publican [46]
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:
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: