the pharisee and the publican-第16章

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There　it　is　said；　the　Lord　God　made　unto　Adam；　and　unto　his　wife；　coats　of　skins；　and　clothed　them；　Gen。　iii。　21。

Whence　note；

（1。）　　That　Adam　and　his　wife　were　naked；　both　in　God's　eye　and　in　their　own；　verses　10；　11。

（2。）　　That　the　Lord　God　made　coats　of　skins。

（3。）　　That　in　his　making　of　them；　he　had　respect　to　Adam　and　to　his　wife；　that　is；　he　made　them。

（4。）　　That　when　he　had　made　them；　he　also　clothed　them　therewith。

They　made　not　the　coats；　nor　did　God　bid　them　make　them；　but　God　did　make　them　himself　to　cover　their　nakedness　with。　　Yea；　when　he　had　made　them；　he　did　not　bid　them　put　them　on；　but　he　himself　did　clothe　them　with　them：　　for　thus　runs　the　text；　〃Unto　Adam　also；　and　to　his　wife；　did　the　Lord　God　make　coats　of　skins；　and　clothed　them。〃　　O　it　was　the　Lord　God　that　made　this　coat　with　which　a　poor　sinner　is　made　righteous！　　And　it　is　also　the　Lord　God　that　putteth　it　upon　us。　　But　this　our　Pharisee　understandeth　not。

But　now；　if　a　man　is　not　righteous　before　he　is　made　so；　before　the　Lord　God　has　by　the　righteousness　of　another　made　him　so；　then　whether　this　righteousness　comes　first　or　last；　the　man　is　not　righteous　until　it　cometh；　and　if　he　be　not　righteous　until　it　cometh；　then　what　works　soever　are　done　before　it　comes；　they　are　not　the　works　of　a　righteous　man；　nor　the　fruits　of　a　good　tree；　but　of　a　bad。　　And　so　again；　this　righteousness　must　first　come　before　a　man　be　righteous；　and　before　a　man　does　righteousness。　　Make　the　tree　good；　and　its　fruit　will　be　good。

Now；　since　a　man　must　be　made　righteous　before　he　can　do　righteousness；　it　is　manifest　his　works　of　righteousness　do　not　make　him　righteous；　no　more　than　the　fig　makes　its　own　tree　a　fig…tree；　or　than　the　grape　doth　make　its　own　vine　a　vine。　　Hence　those　acts　of　righteousness　that　Christian　men　do　perform；　are　called　the　fruits　of　righteousness；　which　are　by　Jesus　Christ　to　the　glory　and　praise　of　God；　Phil。　i。　11。

The　fruits　of　righteousness　they　are　by　Jesus　Christ；　as　the　fruits　of　the　tree　are　by　the　tree　itself；　for　the　truth　is；　that　principle　of　righteousness；　of　which　mention　has　been　made　before；　and　concerning　which　I　have　said　it　comes　in　in　the　second　place；　it　is　also　originally　to　be　found　for　us　nowhere　but　in　Christ。

Hence　it　is　said　to　be　by　Jesus　Christ；　and　again；　〃Of　his　fulness　have　we　all　received；　and　grace　for　grace；〃　John　i。　16。　　A　man　must　then　be　united　to　Christ　first；　and　so　being　united；　he　partaketh　of　this　benefit；　to　wit；　a　principle　that　is　supernatural；　spiritual；　and　heavenly。　　Now；　his　being　united　to　Christ；　is　not　of　or　from　himself；　but　of　and　from　the　Father；　who；　as　to　this　work；　is　the　husbandman；　even　as　the　twig　that　is　grafted　into　the　tree　officiateth　not；　that　is；　grafteth　not　itself　thereunto；　but　is　grafted　in　by　some　other；　itself　being　utterly　passive　as　to　that。　Now；　being　united　unto　Christ；　the　soul　is　first　made　partaker　of　justification；　or　of　justifying　righteousness；　and　now　no　longer　beareth　the　name　of　an　ungodly　man；　for　he　is　made　righteous　by　the　obedience　of　Christ；　he　being　also　united　to　Christ；　partaketh　of　the　root　and　fatness　of　Christ；　the　root；　that　is；　his　divine　nature；　the　fatness；　that　is；　the　fulness　of　grace　that　is　laid　up　in　him　to　be　communicated　unto　us；　even　as　the　branch　that　is　grafted　into　the　olive…tree　partaketh　of　the　root　and　fatness　of　the　olive…tree。　　Now　partaking　thereof；　it　quickeneth；　it　groweth；　it　buddeth；　and　yieldeth　fruit　to　the　praise　and　glory　of　God；　Rom。　xi。　17。

But　these　things；　as　I　have　often　said；　the　poor　Pharisee　was　ignorant　of；　when　so　swaggeringly　he；　with　his　〃God；　I　thank　thee；〃　came　into　the　temple　to　pray。　　And；　indeed；　in　that　which　hath　been　said　is　something　of　the　mystery　of　God's　will　in　his　way　with　his　elect；　and　such　a　mystery　it　is；　that　it　lieth　hid　for　ever　to　nature　and　natural　men；　for　they　think　of　nothing　less　than　of　this；　nor　of　nothing　more；　when　they　think　of　their　souls　and　of　salvation；　than　that　something　must　be　done　by　themselves　to　reconcile　them　to　God。　Yea；　if　through　some　common　convictions　their　understandings　should　be　swayed　to　a　consenting　to　that；　that　justification　is　of　grace　by　Christ；　and　not　of　works　by　men；　yet　conscience；　reason；　and　the　law　of　nature；　not　being　as　yet　subdued　by　the　power　and　glory　of　grace　unto　the　obedience　of　Christ；　will　rise　up　in　rebellion　against　this　doctrine；　and　will　over…rule　and　bow　down　the　soul　again　to　the　law　and　works　thereof　for　life。

4。　　Righteousness　by　imputation　must　be　first；　because；　else　faith；　which　is　a　part；　yea；　a　greater　part　of　that　which　is　called　a　principle　of　grace　in　the　soul；　will　have　nothing　to　fix　itself　upon；　nor　a　motive　to　work　by。　　Let　this　therefore　be　considered　by　those　that　are　on　the　contrary　side。

1。　　Faith；　so　soon　as　it　has　a　being　in　the　soul；　is　like　the　child　that　has　a　being　in　the　mother's　lap；　it　must　have　something　to　feed　upon；　not　something　at　a　distance；　afar　off；　to　be　purchased　（I　speak　now　as　to　justification　from　the　curse）；　but　something　by　promise　made　over　of　grace　to　the　soul；　something　to　feed　upon　to　support　from　the　fears　of　perishing　by　the　curse　for　sin。　　Nor　can　it　rest　content　with　all　duties　and　performances　that　other　graces　shall　put　the　soul　upon；　nor　with　any　of　its　own　works；　until　it　reaches　and　takes　hold　of　the　righteousness　of　Christ。　　Faith　is　like　the　dove；　which　found　no　rest　any　where　until　it　returned　to　Noah　into　the　ark。　But　this　our　Pharisee　understandeth　not。

Perhaps　some　may　object；　that　from　this　way　of　reasoning　it　is　apparent；　that　sanctification　is　first；　since　the　soul　may　have　faith；　and　so　a　principle　of　grace　in　it；　and　yet；　as　yet　it　cannot　find　Christ　to　feed　and　refresh　the　soul　withal。

Answ。　　From　this　way　of　reasoning　it　is　not　at　all　apparent　that　sanctification；　or　a　principle　of　grace；　is　in　the　soul　before　righteousness　is　imputed　and　the　soul　made　perfectly　righteous　thereby。　　And　for　the　clearing　up　of　this；　let　me　propose　a　few　things。

1。　　Justifying　righteousness；　to　wit；　the　obedience　of　that　one　man；　Christ；　is　imputed　to　the　sinner；　to　justify　him　in　God's　sight；　for　his　law　calls　for　perfect　righteousness；　and　before　that　be　come　to；　and　put　upon　the　poor　sinner；　God　cannot　bestow　other　spiritual　blessings　upon　him；　because　by　the　law　he　has　pronounced　him　accursed；　by　the　which　curse　he　is　also　so　holden；　until　a　righteousness　shall　be　found　upon　the　sinner；　that　the　law　and　divine　justice　can　approve　of；　and　be　contented　within。　　So　then；　as　to　the　justification　of　the　sinner；　there　must　be　a　righteousness　for　God；　I　say；　for　the　sinner；　and　for　God：　　for　the　sinner　to　be　clothed　within；　and　for　God　to　look　upon；　that　he　may；　for　the　sake　thereof　in　a　way　of　justice；　bless　the　sinner　with　forgiveness　of　sins：　　for　forgiveness　of　sins　is　the　next　thing　that　followeth　upon　the　appearance　of　the　sinner　before　God　in　the　righteousness　of　Christ；　Rom。　iv。　6；　7。

Now；　upon　this　forgiveness　follows　the　second　blessing。　　Christ　hath　redeemed　us　from　the　curse　of　the　law；　being　made　a　curse　for　us；　and　so；　consequently；　hath　obtained　for　us　the　forgiveness　of　sins：　　for　he　that　is　delivered　from　the　curse　hath　received　forgiveness　of　sins；　or　rather　is　made　partaker　thereof。　　Now；　being　made　a　partaker　thereof；　the　second　blessing　immediately　follows；　to　wit；　the　blessing　of　Abraham；　that　is；　the　promise　of　the　Spirit　through　faith；　Gal。　iii。　13。　14。　　But　this　our　Pharisee　understandeth　not。

But　now；　although　it　be　of　absolute　necessity　that　imputed　righteousness　be　first；　to　the　soul；　that　is；　that　perfect　righteousness　be　found　upon　the　sinner　first　by　God；　that　he　may　bestow　other　blessings　in　a　way　of　justice：

Let　God　then　put　the　righteousness　of　his　Son　upon　me；　and　by　virtue　of　that；　let　the　second　blessing　of　God　come　into　me；　and　by　virtue　of　that；　let　me　be　made　to　see　myself　a　sinner；　and　Christ's　righteousness；　and　my　need　of　it；　in　the　doctrine　of　it；　as　it　is　revealed　in　the　scriptures　of　truth。　　Let　me　then　believe　this　doctrine　to　be　true；　and　be　brought　by　my　belief　to　repentance　for　my　sins；　to　hungering　and　thirsting　vehemently　after　this　righteousness：　for　this　is　the　kingdom　of　God；　and　his　righteousness。　　Yea；　let　me　pray；　and　cry；　and　sigh；　and　groan；　day　and　night；　to　the　God　of　this　righteousness；　that　he　will　of　grace　make　me　a　partaker。　　And　let　me　thus　be　prostrate　before　my　God；　all　the　time　that　in　wisdom　he　shall　think　fit；　and　in　his　own　time　he　shall　shew　me　that　I　am　a　justified　person；　a　pardoned　person；　a　person　in　whom　the　Spirit　of　God　hath　dwelt　for　some　time；　though　I　knew　it　not。

So　then；　justification　before　God　is　one　thing；　and　justification　in　mine　own　eyes　is　another；　not　that　these　are　two　justifications；　but　the　same　righteousness　by　which　I　stand　justified　before　God；　may　be　seen　of　God；　when　I　am　ignorant　of　it：　　yea；　for　the　sake　of　it　I　may　be　received；　pardoned；　and　accounted　righteous　of　him；　and　yet　I　may　not　understand　it。　　Yea；　further；　he　may　proceed　in　the　way　of　blessing　to　bless　me　with　additional　blessings；　and　yet　I　be　ignorant　of　it。

So　that　the　question　is　not；　Do　I　find　that　I　am　righteous？　but；　Am　I　so？　　Doth　God　find　me　so；　when　he　seeth　that　the　righteousness　of　his　Son　is　upon　me；　being　made　over　to　me　by　an　act　of　his　grace？　　For　I　am　justified　freely　by　his　grace；　through　the　redemption　which　is　in　Jesus　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；　Rom。　iii。　24。　But　this　our　Pharisee　understandeth　not。

I　am　then　made　righteous　first　by　the　righteousness　of　another；　and　because　I　am　thus　righteous；　God　accepteth　of　my　person　as　such；　and　bestoweth　upon　me　his　grace；　the　which；　at　first；　for　want　of　skill　and　experience　in　the　word　of　righteousness；　I　make　use　of　but　poorly；　and　have　need　to　be　certified　that　I　am　made　righteous；　and　that　I　have　eternal　life；　not　by　faith　first　and　immediately；　but　by　the　written　word　which　is　called　〃the　word　of　faith；〃　which　word　declareth　unto　me　（to　whom　grace；　and　so　faith　in　the　seed　of　it；　is　given）；　that　I　have　eternal　life；　and　that　I　should　with　boldness；　in　peace　and　joy；　believe　on　the　Son　of　God；　Heb。　v。　13；　Rom。　xv。　13；　1　John　v。　13。　　But；

Again；　I；　in　the　first　acts　of　my　faith；　when　I　come　at　Christ；　do　not　accept　of　him；　because　I　know　I　am　righteous；　either　with　imputed　righteousness；　or　with　that　which　is　inherent。　　Both　these；　as　to　my　present　privilege　in　them；　may　be　hidden　from　mine　eyes；　and　I　only　put　upon　taking　of　encouragement　to　close　with　Christ　for　life　and　righteousness；　as　he　is　set　forth　to　be　a　propitiation　before　mine　eyes；　in　the　word　of　the　truth　of　the　gospel；　to　which　word　I　adhere　as；　or　because　I　find；　I　want　peace　with　God　in　my　soul；　and　because　I　am　convinced　that　the　means　of　peace　is　not　to　be　found　any　where　but　in　Jesus　Christ。　　Now；　by　my　thus　adhering　to　him；　I　find　stay　for　my　soul；　and　peace　to　my　conscience；　because　the　word　doth　ascertain　to　me；　that　he　that　believeth　on　him　hath　remission　of　sins；　hath　eternal　life；　and　shall　be　saved　from　the　wrath　to　come。

But；　alas！　who　knows　（the　many　straits；　and　as　I　may　say