Chapter II: Part 2

They choose rather to commend themselves before him for virtuous and holy persons, sometimes saying, and oftener thinking, that they are more righteous than others. Yea, it seems by the word to be natural, hereditary, and so common for hypocrites to trust to themselves that they are righteous, and then to condemn others: this is the foundation upon which this very parable is built: “He spake this parable (saith Luke) unto certain which trusted in themselves as being righteous,” or “that they were” so, “and despised others,” ver. 9.

I say, hypocrites love not to think of their sins, when they stand in the presence of God; but rather to muster up, and to present him with their several good deeds, and to venture a standing or falling by them.

2. This carriage of the Pharisee before God informs us, that moral virtues, and the ground of them, which is the law, if trusted to, blinds the mind of man that he cannot for them perceive the way to happiness. While Moses is read (and his law and the righteousness thereof trusted to), the vail is upon their heart; and even unto this day (said Paul) the vail remaineth “untaken away in the reading of the Old Testament, which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart;” 2 Cor. iii. 14, 15. And this is the reason so many moral men, that are adorned with civil and moral righteousness, are yet so ignorant of themselves, and the way of life by Christ.

The law of works, and the righteousness of the flesh, which is the righteousness of the law, blinds their minds, shuts up their eyes, and causeth them to miss of the righteousness that they are so hotly in the pursuit of. Their minds were blinded, saith the text. Whose minds? Why those that adhered to, that stood by, and that sought righteousness of the law. Now,

The Pharisee was such an one; he rested in the law, he made his boast of God, and trusted to himself that he was righteous; all this proceeded of that blindness and ignorance that the law had possessed his mind withal; for it is not granted to the law to be the ministration of life and light, but to be the ministration of death, when it speaks; and of darkness, when trusted unto, that the Son of God might have the pre-eminence in all things: therefore it is said when the heart “shall turn to him, the vail shall be taken away;” 2 Cor. iii. 16.

3. We may see by this prayer, the strength of vain confidence; it will embolden a man to stand in a lie before God; it will embolden a man to trust to himself, and to what he hath done; yea, to plead his own goodness, instead of God’s mercy, before him. For the Pharisee was not only a man that justified himself before men, but that justified himself before God; and what was the cause of his so justifying himself before God, but that vain confidence that he had in himself and his works, which were both a cheat and a lie to himself? But I say, the boldness of the man was wonderful, for he stood to the lie that was in his right hand, and pleaded the goodness of it before him.

But besides these things, there are four things more that are couched in this prayer of the Pharisee.

1. By this prayer the Pharisee doth appropriate to himself conversion; he challengeth it to himself and to his fellows. “I am not,” saith he, “as other men;” that is, in unconversion, in a state of sin, wrath, and death: and this must be his meaning, for the religion of the Pharisee was not grounded upon any particular natural privilege: I mean not singly, not only upon that, but upon a falling in with those principles, notions, opinions, decrees, traditions, and doctrines that they taught distinct from the true and holy doctrines of the prophets. And they made to themselves disciples by such doctrine, men that they could captivate by those principles, laws, doctrines, and traditions: and therefore such are said to be of the sect of the Pharisees: that is, the scholars and disciples of them, converted to them and to their doctrine. O! it is easy for souls to appropriate conversion to themselves, that know not what conversion is. It is easy, I say, for men to lay conversion to God, on a legal, or ceremonial, or delusive bottom, on such a bottom that will sink under the burden that is laid upon it; on such a bottom that will not stand when it is brought under the touchstone of God, nor against the rain, wind, and floods that are ordained to put it to the trial, whether it is true or false. The Pharisee here stands upon a supposed conversion to God; “I am not as other men;” but both he and his conversion are rejected by the sequel of the parable: “That which is highly esteemed among men” (Luke xvi. 15) “is abomination in the sight of God.” That is, that conversion, that men, as men, flatter themselves that they have, is such. But the Pharisee will be a converted man, he will have more to shew for heaven than his neighbour—“I am not as other men are;” to wit, in a state of sin and condemnation, but in a state of conversion and salvation. But see how grievously this sect, this religion, beguiled men. It made them twofold worse the children of hell than they were before, and than their teachers were, Matth. xxiii. 15; that is, their doctrine begat such blindness, such vain confidence, and groundless boldness in their disciples, as to involve them in that conceit of conversion that was false, and so if trusted to, damnable.

2. By these words, we find the Pharisee, not only appropriating conversion to himself, but rejoicing in that conversion: “God, I thank thee,” saith he, “that I am not as other men;” which saying of his gives us to see that he gloried in his conversion; he made no doubt at all of his state, but lived in the joy of the safety that he supposed his soul, by his conversion, to be in. Oh! thanks to God, says he, I am not in the state of sin, death, and damnation, as the unjust, and this Publican is. What a strange delusion, to trust to the spider’s web, and to think that a few, or the most fine of the works of the flesh, would be sufficient to bear up the soul in, at, and under the judgment of God! “There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.” This text can be so fitly applied to none as the Pharisee, and to those that tread in the Pharisee’s steps, and that are swallowed up with his conceits, and with the glory of their own righteousness.

So again, “There is a way” (a way to heaven) “which seemeth right to a man, but the end thereof are the ways of death;” Prov. xxx. 12; xiv. 12. This also is fulfilled in these kind of men; at the end of their way is death and hell, notwithstanding their confidence in the goodness of their state.

Again, “There is that maketh himself rich, yet hath nothing;” Prov. xiii. 7. What can be more plain from all these texts, than that some men that are out of the way think themselves in it; and that some men think themselves clean, that are yet in their filthiness, and that think themselves rich for the next world, and yet are poor, and miserable, and wretched, and blind, and naked. Thus the poor, blind, naked, hypocritical Pharisee thought of himself, when God threatened to abase him: yea, he thought himself thus, and joyed therein, when indeed he was going down to the chambers of death.

3. By these words, the Pharisee seems to put the goodness of his condition upon the goodness of God. I am not as other men are, and I thank God for it. “God (saith he), I thank thee, that I am not as other men are.” He thanked God, when God had done nothing for him. He thanked God, when the way that he was in was not of God’s prescribing, but of his own inventing. So the persecutor thanks God that he was put into that way of roguery that the devil had put him into, when he fell to rending and tearing of the church of God; “Their possessors slay them (saith the prophet), and hold themselves not guilty: and they that sell them say, Blessed be the Lord, for I am rich;” Zech. xi. 5. I remember that Luther used to say, “In the name of God begins all mischief.” All must be fathered upon God: the Pharisee’s conversion must be fathered upon God; the right, or rather the villany of the outrageous persecution against God’s people, must be fathered upon God. “God, I thank thee,” and, “Blessed be God,” must be the burden of the heretic’s song. So again, the free-willer, he will ascribe all to God; the Quaker, the Ranter, the Socinian, &c., will ascribe all to God. “God, I thank thee,” is in every man’s mouth, and must be entailed to every error, delusion, and damnable doctrine that is in the world: but the name of God, and their doctrine, worship, and way, hangeth together, as the Pharisee’s doctrine; that is to say, by nothing at all: for God hath not proposed their principles, nor doth he own them, nor hath he commanded them, nor doth he convey by them the least grace or mercy to them; but rather rejecteth them, and holdeth them for his enemies, and for the destroyers of the world.

4. We come, in the next place, to the ground of all this, and that is, to what the Pharisee had attained; to wit, that he was no extortioner, no unjust man, no adulterer, nor even as this Publican, and for that he fasted twice a-week, and paid tithes of all that he possessed. So that you see he pretended to a double foundation for his salvation, a moral and a ceremonial one; but both very lean, weak, and feeble: for the first of his foundation, what is it more, if all be true that he saith, but a being removed a few inches from the vilest men in their vilest actions? a very slender matter to build my confidence for heaven upon.

And for the second part of his ground for life, what is it but a couple of ceremonies, if so good? the first is questioned as a thing not founded in God’s law; and the second is such, as is of the remotest sort of ceremonies, that teach and preach the Lord Jesus. But suppose them to be the best, and his conformity to them the thoroughest, they never were ordained to get to heaven by, and so are become but a sandy foundation. But any thing will serve some men for a foundation and support for their souls, and to build their hopes of heaven upon. I am not a drunkard, says one, nor a liar, nor a swearer, nor a thief, and therefore I thank God, I have hopes of heaven and glory. I am not an extortioner, nor an adulterer; not unjust, nor yet as this Publican; and therefore do hope I shall go to heaven. Alas, poor men! will your being furnished with these things save you from the thundering claps and vehement batteries that the wrath of God will make upon sin and sinners in the day that shall burn like an oven? No, no; nothing at that day can shroud a man from the hot rebukes of that vengeance, but the very righteousness of God, which is not the righteousness of the law, however christened, named, or garnished with all the righteousness of man.

But, O thou blind Pharisee! since thou art so confident that thy state is good, and thy righteousness is that that will stand when it shall be tried with fire (1 Cor. iii. 13), let me now reason with thee of righteousness. My terror shall not make thee afraid; I am not God, but a man as thou art; we both are formed out of the clay.

_First_, Prithee, when didst thou begin to be righteous? Was it before or after thou hadst been a sinner? Not before, I dare say; but if after, then the sins that thou pollutedst thyself withal before, have made thee incapable of acting legal righteousness: for sin, where it is, pollutes, defiles, and makes vile the whole man; therefore thou canst not by after acts of obedience make thyself just in the sight of that God thou pretendest now to stand praying unto. Indeed thou mayst cover thy dirt, and paint thy sepulchre; for that acts of after obedience will do, though sin has gone before. But, Pharisee, God can see through the white of this wall, even to the dirt that is within: God can also see through the paint and garnish of thy beauteous sepulchre, to the dead men’s bones that are within; nor can any of thy most holy duties, nor all when put together, blind the eye of the all-seeing Majesty from beholding all the uncleanness of thy soul (Matt. xxiii. 27.) Stand not therefore so stoutly to it, now thou art before God; sin is with thee, and judgment and justice is before him. It becomes thee, therefore, rather to despise and abhor this life, and to count all thy doings but dross and dung, and to be content to be justified with another’s righteousness instead of thy own. This is the way to be secured. I say, blind Pharisee, this is the way to be secured from the wrath which is to come.

There is nothing more certain than this, that as to justification from the curse of the law, God has rejected man’s righteousness, for the weakness and unprofitableness thereof, and hath accepted in the room of that the glorious righteousness of his Son; because indeed that, and that only, is universal, perfect, and equal with his justice and holiness. This is in a manner the contents of the whole Bible, and therefore must needs be more certainly true. Now then, Mr Pharisee, methinks, what if thou didst this, and that while thou art at thy prayers, to wit, cast in thy mind what doth God love most? and the resolve will be at hand. The best righteousness, surely the best righteousness; for that thy reason will tell thee: This done, even while thou art at thy devotion, ask thyself again, But who has the best righteousness? and that resolve will be at hand also; to wit, he that in person is equal with God, and that is his in Jesus Christ; he that is separate from sinners, and made higher than the heavens, and that is his Son Jesus Christ; he that did no sin, nor had any guile found in his mouth; and there never was any such he in all the world but the Son of God, Jesus Christ.

Now, Pharisee, when thou hast done this, then, as thou art at thy devotion, ask again, But what is this best righteousness, the righteousness of Christ, to do? and the answer will be ready. It is to be made by an act of the sovereign grace of God over to the sinner that shall dare to trust thereto for justification from the curse of the law. “He is made unto us of God, righteousness.” “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” “For Christ is the end of the law for righteousness to every one that believeth;” 1 Cor. i. 30; 2 Cor. v. 21; Rom. x. 4.

This done, and concluded on, then turn again, Pharisee, and say thus with thyself—Is it most safe for me to trust in this righteousness of God, this righteousness of God-man, this righteousness of Christ? Certainly it is; since, by the text, it is counted the best, and that which is best pleaseth God; since it is that which God hath appointed, that sinners shall be justified withal. For “in the Lord have we righteousness” if we believe: and, “in the Lord we are justified, and do glory;” Isa. xlv. 24, 25.

Nay, Pharisee, suppose thine own righteousness should be as long, as broad, as high, as deep, as perfect, as good, even every way as good, as the righteousness of Christ; yet since God has chosen, by Christ, to reconcile us to himself, canst thou attempt to seek by thy own righteousness to reconcile thyself to God, and not attempt (at least) to confront this righteousness of Christ before God; yea, to challenge it by acceptance of thy person contrary to God’s design?

Suppose, that when the king has chosen one to be judge in the land, and has determined that he shall be judge in all cases, and that by his verdict every man’s judgment shall stand; I say, suppose, after this, another should arise, and of his own head resolve to do his own business himself. Now, though he should be every whit as able, yea, and suppose he should do it as justly and righteously too, yet his making of himself a judge, would be an affront to the king, and an act of rebellion, and so a transgression worthy of punishment.

Why, Pharisee, God hath appointed, that by the righteousness of his Son, and by that righteousness only, men shall be justified 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, when he sees the righteousness of Christ), to wit, that that is to be obtained as soon, because as near, and to be had on as easy terms: nay, upon easier than man’s own righteousness. I say, he would sooner choose it, because of the weight of salvation, of the worth of salvation, and of the fearful sorrow that to eternity will overtake him that in this thing shall miscarry. It is for heaven, it is to escape hell, wrath, and damnation, saith the soul; and therefore I will, I must, I dare not but choose that, and that only, that I believe to be the best and most sufficient help in so great a concern as soul-concern is. So then he that trusteth to his own righteousness, does it of unbelief of the sufficiency of the righteousness of Christ to save him.

Wherefore this sin of trusting to his own righteousness is a most high transgression; because it contemneth the righteousness of Christ, which is the only righteousness that is sufficient to save from the curse of the law. It also disalloweth the design of heaven, and the excellency of the mystery of the wisdom of God, in designing this way of salvation for man. What shall I say, It also seeketh to rob God of the honour of the salvation of man. It seeketh to take the crown from the head of Christ, and to set it upon the hypocrite’s head; therefore, no marvel that this one sin be of that weight, virtue, and power, as to sink that man and his righteousness into hell, that leaneth thereon, or trusteth unto it.

But, Pharisee, I need not talk thus unto thee; for thou art not the man that hath that righteousness that God findeth not fault withal; nor is it to be found, but with him that is ordained to be the Saviour of mankind; nor is there any such one besides Jesus, who is called Christ. What madness then has brought thee into the temple, there in an audacious manner to stand and vaunt before God, saying, “God, I thank thee, I am not as other men are?”

Dost thou not know, that he that breaks one, breaks all the commandments of God; and consequently, that he that keeps not all, keeps none at all of the commandments of God? Saith not the scripture the same? “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;” Jam. ii. 10. Be confounded then, be confounded.

Dost thou know the God with whom now thou hast to do? He is a God that cannot (as he is just) accept of an half righteousness for a whole; of a lame righteousness for a sound; of a sick righteousness for a well and healthy one; Mal. i. 7, 8. And if so, how should he then accept of that which is no righteousness? I say, how should he accept of that which is none at all, for thine is only such? And if Christ said, “When you have done all, say, We are unprofitable,” how camest thou to say, before thou hadst done one thing well, I am better, more righteous than other men?

Didst thou believe, when thou saidst it, that God knew thy heart? Hadst thou said this to the Publican, it had been a high and rampant expression; but to say this before God, to the face of God, when he knew that thou wert vile, and a sinner from the womb, and from the conception, spoils all. It was spoken to put a check to thy arrogancy when Christ said, “Ye are they that justify yourselves before men; but God knoweth your hearts;” Luke xvi. 15.

Hast thou taken notice of this, that God judgeth the fruit by the heart from whence it comes? “A good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil;” Luke vi. 45. Nor can it be otherwise concluded, but that thou art an evil man, and so that all thy supposed good is nought but badness; for that thou hast made it to stand in the room of Jesus, and hast dared to commend thyself to the living God thereby: for thou hast trusted in thy shadow of righteousness, and committed iniquity. Thy sin hath melted away thy righteousness, and turned it to nothing but dross; or, if you will, to the early dew, like to which it goeth away, and so can by no means do thee good, when thou shalt stand in need of salvation and eternal life of God.

But, further, thou sayst thou art righteous; but they are but vain words. Knowest thou not that thy zeal, which is the life of thy righteousness, is preposterous in many things? What else means thy madness, and the rage thereof, against men as good as thyself. True, thy being ignorant that they are good, may save thee from the commission of the sin that is unpardonable; but it will never keep thee from spot in God’s sight, but will make both thee and thy righteousness culpable.

Paul, who was once as brave a Pharisee as thou canst be, calleth much of that zeal which he in that estate was possessed with, and lived in the exercise of, madness; yea, exceeding madness (Acts xxvi. 9–11; Phil, iii. 5, 6); and of the same sort is much of thine, and it must be so; for a lawyer, a man for the law, and that resteth in it, must be a persecutor; yea, a persecutor of righteous men, and that of zeal to God; because by the law is begotten, through the weakness that it meeteth with in thee, sourness, bitterness of spirit, and anger against him that rightfully condemneth thee of folly, for choosing to trust to thy own righteousness when a better is provided of God to save us; Gal. iv. 28–31. Thy righteousness therefore is deficient; yea, thy zeal for the law, and the men of the law, has joined madness with thy moral virtues, and made thy righteousness unrighteousness: how then canst thou be upright before the Lord?

Further, has not the pride of thy spirit in this hotheaded zeal for thy Pharisaical notions run thee upon thinking that thou art able to do more than God hath enjoined thee, and so able to make thyself more righteous than God requireth thou shouldst be? What else is the cause of thy adding laws to God’s laws, precepts to God’s precepts, and traditions to God’s appointment? Mark vii. Nay, hast thou not, by thus doing, condemned the law of want of perfection, and so the God that gave it, of want of wisdom and faithfulness to himself and thee?

Nay, I say again, hath not thy thus doing charged God with being ignorant of knowing what rules there needed to be imposed on his creatures to make their obedience complete? And doth not this madness of thine intimate, moreover, that if thou hadst not stepped in with the bundle of thy traditions, righteousness had been imperfect, not through man’s weakness, but through impediment in God, or in his ministering rules of righteousness unto us?

Now, when thou hast thought on these things, fairly answer thyself these few questions. Is not this arrogancy? Is not this blasphemy? Is not this to condemn God, that thou mightst be righteous? And dost thou think, this is indeed the way to be righteous?

But again, what means thy preferring of thine own rules, laws, statutes, ordinances, and appointments, before the rules, laws, statutes, and appointments of God? Thinkest thou this to be right? Whither will thy zeal, thy pride, and thy folly carry thee? Is there more reason, more equity, more holiness in thy tradition, than in the holy, and just, and good commandments of God? Rom. vii. 12. Why then, I say, dost thou reject the commandment of God, to keep thine own tradition? Yea, why dost thou rage, and rail, and cry out, when men keep not thy law, or the rule of thine order, and tradition of thine elders, and yet shut thine eyes, or wink with them, when thou thyself shalt live in the breach of the law of God? Yea, why wilt thou condemn men, when they keep not thy law, but study for an excuse, yea, plead for them that live in the breach of God’s? Mark vii. 10–13. Will this go for righteousness in the day of God Almighty? Nay, rather, will not this, like a mill-stone about thy neck, drown thee in the deeps of hell? O the blindness, the madness, the pride, that dwells in the hearts of these pretended righteous men

Again, What kind of righteousness of thine is this that standeth in a mis-esteeming of God’s commands? Some thou settest too high, and some too low; as in the text, thou hast set a ceremony above faith, above love, and above hope in the mercy of God; when as it is evident, the things last mentioned, are the things of the first rate, the weightier matters; Matt. xxiii. 17.

Again, Thou hast preferred the gold above the temple that sanctifieth the gold; and the gift above the altar that sanctifieth the gift; Matt. xxiii. 17.

I say again, What kind of righteousness shall this be called? What back will such a suit of apparel fit, that is set together to what it should be? Nor can other righteousness proceed, where a wrong judgment precedeth it.

This misplacing of God’s laws cannot, I say, but produce misplaced obedience. It indeed produceth a monster, an ill-shaped thing, unclean, and an abomination to the Lord. For “see,” saith he (if thou wilt be making), “that thou make all things according to the pattern shewn thee in the mount.” Set faith, where faith should stand; a moral, where a moral should stand; and a ceremony, where a ceremony should stand: for this turning of things upside down shall be esteemed as the potter’s clay. And wilt thou call this thy righteousness? yea, wilt thou stand in this? wilt thou plead for this? and venture an eternal concern in such a piece of linsey-woolsey as this? O fools, and blind!

But, further, let us come a little closer to the point. O blind Pharisee, thou standest to thy righteousness: what dost thou mean? Wouldst thou have mercy for thy righteousness, or justice for thy righteousness.

If mercy, what mercy? Temporal things God giveth to the unthankful and unholy: nor doth he use to sell the world to man for righteousness. The earth hath he given to the children of men. But this is not the thing: thou wouldst have eternal mercy for thy righteousness; thou wouldst have God think upon what an holy, what a good, what a righteous man thou art and hast been. But Christ died not for the good and righteous, nor did he come to call such to the banquet that grace hath prepared for the world. “I came not,—I am not come (saith Christ) to call the righteous, but sinners to repentance;” Mark ii.; Rom. v. Yet this is thy plea; Lord, God, I am a righteous man; therefore grant me mercy, and a share in thy heavenly kingdom. What else dost thou mean when thou sayst, “God I thank thee, that I am not as other men are?” Why dost thou rejoice, why art thou glad that thou art more righteous (if indeed thou art) than thy neighbour, if it is not because thou thinkest that thou hast got the start of thy neighbour, with reference to mercy; and that by thy righteousness thou hast insinuated thyself into God’s affections, and procured an interest in his eternal favour? But,

What, what hast thou done by thy righteousness? I say, What hast thou given to God thereby? And what hath he received of thy hand? Perhaps thou wilt say, righteousness pleaseth God: but I answer no, not thine, with respect to justification from the curse of the law, unless it be as perfect as the justice it is yielded to, and as the law that doth command it. But thine is not such a righteousness: no, thine is speckled, thine is spotted, thine makes thee to look like a speckled bird in his eye-sight.

Thy righteousness has added iniquity, because it has kept thee from a belief of thy need of repentance, and because it has emboldened thee to thrust thyself audaciously into the presence of God, and made thee even before his holy eyes, which are so pure, that they cannot look on iniquity (Hab. i. 13), to vaunt, boast, and brag of thyself; and of thy tottering, ragged, stinking uncleanness; for all our righteousnesses are as menstruous rags, because they flow from a thing, a heart, a man, that is unclean. But,

Again, Wouldst thou have mercy for thy righteousness? For whom wouldst thou have it: for another, or for thyself? If for another (and it is most proper that a righteous man should intercede for another by his righteousness, rather than for himself), then thou thrustest Christ out of his place and office, and makest thyself to be a saviour in his stead; for a mediator there is already, even a mediator between God and man, and he is the man Christ Jesus.

But dost thou plead by thy righteousness for mercy for thyself? Why, in doing so, thou impliest—

1. That thy righteousness can prevail with God more than can thy sins; I say, that thy righteousness can prevail with God to preserve thee from death more than thy sins can prevail with him to condemn thee to it. And if so, what follows, but that thy righteousness is more, and has been done in a fuller spirit than ever were thy sins? But thus to insinuate, is to insinuate a lie; for there is no man but, while he is a sinner, sinneth with a more full spirit than a good man can act righteousness withal.

A sinner, when he sinneth, he doth it with all his heart, and with all his mind, and with all his soul, and with all his strength; nor hath he in his ordinary course any thing that bindeth. But with a good man it is not so; all and every whit of himself, neither is, nor can be, in every good duty that he doth. For when he would do good, evil is the Spirit, and the Spirit against the flesh, and these are present with him. And again, “The flesh lusteth against one to the other, so that ye cannot do the things would;” Gal. v. 17.

Now, if a good man cannot do good things with that oneness and universalness of mind, as a wicked man doth sin with, then is his sin heavier to weigh him down to hell than is his righteousness to buoy him up to the heavens.

And again, I say, if the righteousness of a good man comes short of his sin, both in number, weight, and measure, as it doth (for a good man shrinks and quakes at the thoughts of God’s entering into judgment with him, Psalm cxliii. 2); then is his iniquity more than his righteousness. And I say again, if the sin of one that is truly gracious, and so of one that hath the best of principles, is heavier and mightier to destroy him than is his righteousness to save him, how can it be that the Pharisee, that is not gracious, but a mere carnal man (somewhat reformed and painted over with a few lean and low formalities), should with his empty, partial, hypocritical righteousness counterpoise his great, mighty, and weighty sins, that have cleaved to him in every state and condition of his, to make him odious in the sight of God?

2. Dost thou plead by thy righteousness for mercy for thyself? Why in so doing thou impliest, that mercy thou deservest; and that is next door to, or almost as much as to say, God oweth me what I ask for. The best that can be put upon it is, thou seekest security from the direful curse of God, as it were by the works of the law, Rom. ix. 31–33; and to be sure, betwixt Christ and the law, thou wilt drop into hell. For he that seeks for mercy, as it were, and but as it were, by the works of the law, doth not altogether trust thereto. Nor doth he that seeks for that righteousness that should save him as it were by the works of the law, seek it only wholly and solely at the hands of mercy.

So then, to seek for that that should save thee, neither at the hands of the law, nor at the hands of mercy, is to be sure to seek it where it is not to be found; for there is no medium betwixt the righteousness of the law and the mercy of God. Thou must have it either at the door of the law, or at the door of grace. But sayst thou, I am for having of it at the hands of both. I will trust solely to neither. I love to have two strings to my bow. If one of them, as you think, can help me by itself, my reason tells me that both can help me better. Therefore will I be righteous and good, and will seek by my goodness to be commended to the mercy of God: for surely he that hath something of his own to ingratiate himself into the favour of his prince withal, shall sooner obtain his mercy and favour, than one that comes to him stripped of all good.

I answer, But there are not two ways to heaven: there is but one new and living way which Christ hath consecrated for us through the vail, that is to say, his flesh; and besides that one, there is no more; Heb. 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 slain; the Lamb only was he that redeemed them. Nor, saith he, that they had made themselves kings and priests unto God to offer any oblation, sacrifice, or offering whatsoever, but that the same Lamb had made them such: for they, as is insinuated by the text, were in, among, one with, and no better than the kindreds, tongues, nations, and people of the earth. Better! “No, in no wise,” saith Paul (Rom. iii. 9); therefore their separation from them was of mere mercy, free grace, good will, and distinguishing love; not for, or because of works of righteousness which any of them have done; no, they were all alike. But these, because beloved when in their blood (according to Ezek. xvi.), were separated by free grace; and as another scripture hath it, “redeemed from the earth,” and from among men by blood; Rev. xiv. 3, 4. Wherefore deliverance from the ireful wrath of God must not, neither in whole nor in part, be ascribed to the whole law, or to all the righteousness that comes by it, but to this Lamb of God, Jesus, the Saviour of the world; for it is he that delivered us from the wrath to come, and that according to God’s appointment; “for God hath not appointed us to wrath, but to obtain salvation by (or through) our Lord Jesus Christ;” 1 Thess. i. 10; v. 9. Let every man, therefore, take heed what he doth, and whereon he layeth the stress of his salvation; “For other foundation can no man lay than that is laid, which is Jesus Christ;” 1 Cor. iii. ii.

But dost thou plead still as thou didst before, and wilt thou stand thereto? Why then, thy design must overcome God, or God’s design must overcome thee. Thy design is to give thy good life, thy good deeds, a part of the glory of thy justification from the curse. And God’s design is to throw all thy righteousness out into the street, into the dirt and dunghill, as to that thou art for glory, and for glorying here before God; yea, thou art sharing in the glory of justification when that alone belongeth to God. And he hath said, “My glory will I not give to another.” Thou wilt not trust wholly to God’s grace in Christ for justification; and God will not take thy stinking righteousness in as a partner in thy acquitment from sin, death, wrath, and hell. Now the question is, Who shall prevail? God, or the Pharisee? and whose word shall stand? his, the Pharisee’s?

Alas! the Pharisee here must needs come down, for God is greater than all. Also, he hath said, that no flesh shall glory in his presence; and that he will have mercy, and not sacrifice. And again, that it is not (or shall be) in him that wills, nor in him that runs, but in God that sheweth mercy. What hope, help, stay, or relief, then is there left for the merit-monger? What twig, or straw, or twined thread, is left to be a stay for his soul? This besom will sweep away his cobweb: the house that this spider doth so lean upon, will now be overturned, and he in it, to hellfire; for nothing less than everlasting damnation is designed by God, and that for this fearful and unbelieving Pharisee: God will prevail against him for ever.

3. But wilt thou yet plead thy righteousness for mercy? Why, in so doing thou takest away from God the power of giving mercy. For if it be thine as wages, it is no longer his to dispose of at pleasure; for that which another man oweth me, is in equity not at his, but at my disposal. Did I say that by this thy plea thou takest away from God the power of giving mercy? I will add, yea, and also of disposing of heaven and life eternal. And then, I pray you, what is left unto God, and what can he call his own? Not mercy, for that by thy good deeds thou hast purchased: not heaven, for that by thy good deeds thou hast purchased: not eternal life, for that by thy good deeds thou hast purchased. Thus, Pharisee (O thou self-righteous man), hast thou set up thyself above grace, mercy, heaven, glory; yea, above even God himself, for the purchaser should in reason be esteemed above the purchase.

Awake, man! What hast thou done? Thou hast blasphemed God; thou has undervalued the glory of his grace; thou hast, what in thee lieth, opposed the glorious design of heaven; thou hast sought to make thy filthy rags to share in thy justification.

Now, all these are mighty sins; these have made thine iniquity infinite. What wilt thou do? Thou hast created to thyself a world of needless miseries. I call them needless, because thou hadst more than enough before. Thou hast set thyself against God in a way of contending, thou standest upon thy points and pantables; thou wilt not bate God an ace of what thy righteousness is worth, and wilt also make it worth what thyself shalt list: thou wilt be thine own judge, as to the worth of thy righteousness; thou wilt neither hear what verdict the word has passed about it, nor wilt thou endure that God should throw it out in the matter of thy justification, but quarrelest with the doctrine of free grace, or else dost wrest it out of its place to serve thy Pharisaical designs; saying, “God I thank thee, I am not as other men;” fathering upon thyself, yea, upon God and thyself a stark lie; for thou art as other men are, though not in this, yet in that; yea, in a far worse condition than the most of men are. Nor will it help thee anything to attribute this thy goodness to the God of heaven; for that is but a mere toying; the truth is, the God that thou intendest is nothing but thy righteousness; and the grace that thou supposest is nothing but thine own good and honest intentions. So that,

4. In all that thou sayst thou dost but play the downright hypocrite: thou pretendest indeed to mercy, but thou intendest nothing but merit: thou seemest to give the glory to God, but at the same time takest it all to thyself: thou despisest others, and criest up thyself; and in conclusion, fatherest all upon God by word, and upon thyself in truth. Nor is there anything more common among this sort of men, than to make God, his grace, and kindness, the stalking-horse to their own praise, saying, “God, I thank thee,” when they trust to themselves that they are righteous, and have not need of any repentance; when the truth is, they are the worst sort of men in the world, because they put themselves into such a state as God hath not put them into, and then impute it to God, saying, God, I thank thee, that thou hast done it; for what greater sin than to make God a liar, or than to father that upon God which he never meant, intended, or did: and all this under colour to glorify God, when there is nothing else designed, but to take all glory from him, and to wear it on thine own head as a crown, and a diadem, in the face of the whole world.