Chapter XXI
That not only our legal, but our evangelical, righteousness is excluded from
bearing any part in our justification. Phil. iii. 9, explained and proved, that the apostle there renounceth not only his legal and pharisaical, but his
evangelical, righteousness.
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God through faith. PHIL. III. 9.
There are two things to be considered and proved. I. That by his own righteousness, the righteousness which is of the law,
is meant his inherent righteousness of sanctification, wrought in him after
his conversion.
II. That by the righteousness which is by the faith of Christ, and the
righteousness which is of God upon faith, is to be understood the righteous ness of Christ, which was out of himself (and not his own) imputed by God, and received by him, through faith.
These are two righteousnesses so inconsistent one with the other, that if
a man will have (as the word is) the one, he cannot be partaker of the
CHAP. XXL] OP CHRIST THE MEDIATOR. 353
other. And accordingly we find in his own case and example, that he per
* That I may be found, not
fectly resigns up, yea, renounceth the one ;
having mine own righteousness, which is of the law, and wholly betakes himself unto the other ; but that which is through the faith of Christ, the
righteousness of God which is upon faith. And both the renunciation of
his own, and his eager contention after this other, do respect his righteous ness of justification, or serve to set out the true righteousness thereof, both negatively and affirmatively ; wherein he would be found afore God, so
as to be sure to be justified. This is a matter of infinite moment for every Christian rightly to understand, and to exercise his faith about, in like man ner as our apostle here doth, and that daily, both by way of renouncing what is a man s own righteousness, and by way of dearest acceptation and embracement of the other, which is done by faith.
The terms of opposition stand thus.
1. Not mine own righteousness, but the righteousness which is of God.
* of the law, but, the righteousness which is by the faith of Christ ; law and faith standing in terms of utter
2. Not the righteousness which is
incompatibility, as in respect to this righteousness.
Let the reader take this along with him, that whatever this his own
righteousness, &c., renounced, will prove to be, as also the opposite right eousness which he betakes himself to, and which he calls
* the righteous ness of God through faith, and the faith of Christ (whatever that also
in the arguing may prove to be), that he yet speaks of both as in respect to justification, or his being accounted righteous before God at the latter
day.
There are none of any opinion, that I know of, that deny a righteous ness for justification here to be meant ; only the quarrel is, about what it
is should be meant by that righteousness he calls the righteousness of the
faith of Christ, and the righteousness of God, as which he would have
for his justification ; and oppositely, what his own righteousness, and which is of the law, should be that he renounceth. But all agree, that both are spoken in relation to his justification, both what righteousness he would at no hand have to be justified by ; and also what he would be justi fied by.
And if you view the controversy about justification, in Paul s other epistles, you will find it stated under the same terms that here it is. See Rom. iii.
ver. 20, Therefore by the deeds of the law shall no flesh be justified in his
* But now the
: for by the law is the knowledge of sin. Yer. 21,
sight
righteousness of God without the law is manifested, being witnessed by the law and the prophets ; ver. 22, Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe ; which
place exactly corresponds with this ; and in both, that righteousness, which
is in opposition to that of the law, is made our righteousness, whereby we are justified. So as I need not trouble myself any further, that this in the 9th verse is spoken in respect to justification. 1. But the question is concerning his negative, what he should mean by the righteousness of the law, which he would not have to be the matter of his justification ; whether he means that old pharisaical righteousness which he had aforehand mentioned, ver. 6, Touching the righteousness which
is in the law, blameless ; or whether the inherent righteousness he had
acquired since his conversion, namely, that of true holiness, and his acts of faith in Christ, and repentance for sin, should be that righteousness which
VOL. V. Z
354 OF CHKIST THE MEDIATOR. [BOOK V.
he here renounceth as to his justification, though otherwise never so excel
lent and desirable, and useful to other glorious ends and purposes.
2. Then again the question will be as touching the affirmative ; what that righteousness of God, and of faith, should be meant, whereby he would be justified. The question is, whether the righteousness of the new creature
in us, as it contains all the actings and principles of faith, repentance, and new obedience, thence flowing, as complex together, and wrought by the
grace of Christ in us, be not the righteousness here intended ; or whether
it be not the righteousness of Christ alone, which was extra or out of Paul
himself, but as imputed by God, and received only by faith, and imputed to him upon faith, was the matter of his justification in the affirmative part, when he says, But that (righteousness, namely) which is through the
faith of Christ, the righteousness which is of God upon faith.
In speaking to these two, I shall not travel into the whole doctrine of
justification, but keep strictly unto what the text leads me to in this 9th
verse.
1. I begin with the exposition of the negative clause : Not having mine own righteousness, which is of the law. Herein are two things.
(1.) Some evidences that his own righteousness in himself, after his con
version, and not only or chiefly that old righteousness under pharisaism, is meant in this his renunciation.
(2.) That this interpretation comporteth well with the phrases here used, to style that after conversion ; both,
[1.] His own righteousness ; and
2.] Which is of the law. And the necessity of speaking to these things lies in that appearance which is on the adverse side ; that sanctification and obedience after con version are not our own, because wrought by Christ (say they) and the
grace of God, Nor is it to be styled (say they) a righteousness of the law, because it is new evangelical gospel obedience, and wrought by the faith of Christ, and is termed God s righteousness, because he is the author of
it anew.
I shall first give some general arguments that his old pharisaical right eousness afore conversion is not meant ; but, 1. For a first evidence, I observe how he had despatched his renuncia tion of his old pharisaical righteousness over and over before ; and that
expressly, and particularly, and apart ; enumerated ver. 5,6, and he utters that part in the time past, as that which he had done when converted, at his first acquaintance with Christ ; and how he did it
* for Christ, that is, for his first obtaining of him ; and for his sake, then, which he expresseth, ver. 7, What things were gain to me (that is, in his opinion to obtain
life by), those I accounted loss for Christ; he speaks in the time past. But this here I say, he speaks in the present time now, long after his said conversion, and so in a separate manner from that foregone. And now he speaks after this manner, And doubtless I count all things but
loss. And in this speech are included not only (if at all) those things past, but all things whatever he had, that were his own of any kind, but
especially what was his own righteousness inherent in him after his con
version, which yet was his own in a true sense ; all which, as to the point of justification, he professeth to undervalue in comparison of Christ, and that righteousness which he had by the faith of Christ ; as even he had
despised his old righteousness before conversion. For the evidence of this
let us consider, that so it was, that at that present time wherein he spake
CHAP. XXI.] OF CHEIST THE MEDIATOR. 355
this, there had been a new stock of inherent righteousness gained and
acquired by him, which Christ had wrought in him upon and after his
conversion ; and therefore it was in a true and proper sense his own right eousness (as I shall anon shew) in distinction from that without himself, which is through the faith of Christ. All which new-wrought righteous ness succeeded in the room of that old righteousness of pharisaism, and which was now to him the best thing which he had, or could be supposed to have, which might properly be called his own, and wherein (if in any
thing) he might have cause to glory anew. So then there is in this 8th
verse a second or superadded renunciation, of new things acquired after
conversion, and increased in him unto that present time he wrote this, and
it is expressed in this 8th verse with a new comprehensive addition of all
things he had to that now, or present time he wrote this in, wrapped to
gether with those things that in time past were or had been gain, ver. 7. And that he involves all, both old and new, is plain both from the forepart of that, ver. 8, Yea, doubtless, and I count all things but loss. Of the
old he had spoken, ver. 7. This all things/ therefore, here extends itself
further than to those things which he had renounced in the verse before, even to all things else whatever beside those. And then he again redoubleth his speech, out of the vehemency of his spirit in this point, I have suffered the loss of all things ; as if he had said, I then broke (as we use to say) once for all, and for altogether. I suffered a shipwreck of
all past, present, and to come, either which then I had in lading of old
stock ; yea, and for time to come, of all future expectations from what
righteousness should be again laden in me. Remember that he speaks it
especially in relation to justification, so that he reckoned all the stock of
righteousness which he had to trade with as not in the least valuable, to come in payment of that strict and complete righteousness required by the
law. The light of which did then come upon him (as in Rom. vii. 9, 10, in his own person, and of his own conversion he speaks), and discovered
to him that a universal perfect righteousness was it which was ordained for
life, Gal. iii. 10. I thereupon (says he) suffered the loss of all, past or to
come, as to the obtaining of eternal life by any righteousness of my own
for ever. His timing it, I have counted all things loss, and I do at pre sent count them but loss, hath this plain meaning, that those all things he had then, and these all things he hath now as well as then, he doth alike, as to his justification, count dung. He had once for all at his conversion renounced his old righteousness, to the end to win Christ then, whom he
thereupon did actually win. He came not then to him with any right eousness of his own to be justified thereby. And thus in the same way and manner he came to him still, and still he repeats the same language,
1 1 do count them all dung that I may win Christ, in the same way of
treaty as at the first ; and still he speaks of justification. As thus there
fore he at conversion had long before cashiered his old pharisaical blamelessness as for justification, so he did at present in the like manner also undervalue and count dung all that was of his own righteousness, since to the end he might win Christ, and together with him that righteousness which was Christ s properly, instead of any of his own of what kind so
ever, or had ever been wrought, whether by grace after or without grace before. He came not to Christ with a new righteousness to be justified thereby now after his conversion, which he had not at first. And it is one and the same Christ also whom he would win, perfectly, entirely, and
wholly the same in both, and for ever. There is not a new justification
358 OF CHRIST THE MEDIATOR. [BOOK V.
by Christ after, that was not from the first, but from first to last he is one
and the same Christ ; as he is said to be yesterday, and to-day, and for ever.
If any therefore should query, whether under these his present new things
(as I may call them) he should involve his own righteousness acquired at, and by, and since his conversion unto Christ ? I would reply, That his all
things, what was before, and is at present (as thus set in opposition unto
Christ, and what was Christ s, as here they are), must surely be included in* this particular of his own new righteousness ; for it is plain he means
all things besides Christ, and what is purely Christ s, whom he would win,
for which he thus accounteth all loss ; and otherwise he would have ex-
cepted it. But he is so far from excepting it, that in the 9th verse he
begins to specify that of all other as intended ; and so descends from that
general of all things to make special and particular instances of that new
righteousness of his own ; and therein to shew, that as he had accounted
all things in general but loss to win Christ, and to have an interest in his
person, as in ver. 8, so that he accounts particularly all his own righteous ness but dung that he might have Christ s righteousness, the righteousness which is through the faith of Christ, the righteousness of God by faith ; than which coherence of 7th, 8th, and 9th verses, nothing can be alleged more consonant of one thing with and to another.
And I would demand of the opposites hereto, in what respect it can be understood that he should account all (even what was his new acquired
righteousness) to be but dung, but in respect unto Christ s righteousness, which was out of himself? For in all other respects, as, namely, that it was the image of Christ, purchased by Christ, and wrought by Christ, so he set a high value upon it ; and therefore it could be for no other respect he would trample on it as dung, but as in comparison to that righteous ness which was Christ s, and derived by faith. Neither needed he to have thrown that away (as he doth) to win Christ s person ; for the having it was not only consistent with Christ, but flowed from being found in him.
2. Let us attentively mark the posture, or his placing of those following words about this his
* own righteousness, and his being found in Christ. He says not first in order that, not having mine own righteousness, I may be found in Christ, and so thereby have that righteousness which is by the
the faith of Christ ; which in all reason should have been the ranging of the words if he had intended in this place that old righteousness which he had had out of Christ ; for look, as in the former verse he had first said, I have suffered the loss of all things, that I may win Christ, so here, if
his old righteousness had been meant, he would have first said, That not
having mine own righteousness, I may be found in Christ. For it is
absolutely necessary unto our having Christ at first conversion to renounce and throw away in the first place whatever is our own, that we may obtain him ; this, in the order and course of things, is absolutely necessary to be
done, as a man s hand that is full of dirt must first empty itself, by throwing that away, ere it can receive and take into itself a new handful
that is offered to it ; and therefore in that order it would have been here
expressed, whereas he placeth it in a different posture ; and in the first
place saith, That I may be found in Christ, and then, not having mine own righteousness, but that which is of the faith of Christ, &c. What doth this broadly insinuate other than this, that upon his being found in
Christ (which above all he in the first place here desires), that that right eousness of his own which he hath had, or desires to have, wrought and * Qu. in his
" all things "... must surely be included this ? ED.
CHAP. XXI.] OF CHRIST THE MEDIATOR. 357
continued upon his being found in
rhim, might not be that righteousness which he would be justified by (for a righteousness to be justified by is his
scope), neither that what thereof he hath hitherto had, or shall ever have from him, upon his being found in him, as being a righteousness of his own. The having which righteousness is not opposite to his being found
in Christ ; for he first supposeth his being in Christ, and supposeth it to have been wrought through his being in Christ, and to accompany and go: along with his so being (whereas his old pharisaical was perfectly opposite to his being in Christ, and had been first absolutely renounced by him) ; but this new righteousness, flowing from Christ in him, though it were not
opposite to his being in Christ, yet it being (as to the point of justification) opposite to that other righteousness, which is Christ s own righteousness, wherein justification doth alone consist, he therefore renounceth this of his*
own, after he is found in Christ, as to such a purpose ; and had good reason so to do, because God had provided a much better, infinitely better, right eousness of his own as the donor, and of Christ himself as the worker, to be imputed to him and received by faith.
And this considered, the plain scope of theapostle in this verse is, That whereas there was a twofold righteousness, and both flowing from union with Christ, and a man s being one with him, or being found in him ;
1. One being a righteousness of sanctification, which is from Christ as the author of it, which yet he calls his own, because wrought in himself as the subject of it, though by Christ as the author.
2. Another, which is the righteousness of justification, which is the
righteousness even of Christ himself, and God s righteousness, as he calls
it, imputed to him upon believing, and received by faith.
And he is to have one of these for his justification, to plead afore the
judgment-seat of God. In this choice I would not have that of mine own, I have had from him efficiently, says he, since I was found in him ; but I would be found in him to have that righteousness of his own, which is con
veyed by a faith, going out of myself unto him for it. For if I betake my self to mine own new righteousness, though I have it from him, yet because
it is mine, it comes under the power and jurisdiction of the law, and will be judged of by the tenor of it ; and so I must abide by a sentence accord
ing to the law, in case I seek to be justified by it, and thereby, if I plead it, I shall be cast.
Add unto this (not to make a new argument of it) that he having first
said, And be found in Christ, it had been utterly preposterous to have added after it, not having mine old pharisaical righteousness. For his not
having, or renouncing, that old righteousness, must necessarily be supposed first done, ere he could be found in Christ. This were as absurd as for a wife new married to a second husband, her former husband being dead, for her to say, I would be found married to my second husband, and not found
married to my former husband, whenas he is supposed first dead, and so that marriage and obligation utterly dissolved, ere she could be married to the new. To what purpose should she say, she would be found married to her new husband, and not to her old, whenas he is dead, or she could not seek to be found in the other ? This is the apostle s own comparison, Rom vii., speaking of the very case afore us, namely, how the law being first dead, and we unto it, then it is we became married to Christ. I will
for more plain evidence sake set down the words, from ver. 1 to ver. 5, Know ye not, brethren (for I speak to them that know the law), how that the law hath dominion over a man as lon^j as he liveth ? For the woman
358 OF CHKIST THE MEDIATOR. [BOOK V.
that hath an husband is bound by the law to her husband so long as he
liveth : but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she is married to another man, she shall be called an adulteress ; but if her husband be dead, she is
free from that law ; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
3. A third evidence is from the mind, meaning, and drift of his spirit, or the pulse thereof, as it beats in uttering those words, Not having mine own righteousness. We must consider that he is not here upon a set
delivering doctrinal assentions (though they are to be inferred thence), but
upon a declaration of what was now, and had been since his conversion, the
continual exercise of his spirit towards Christ, as to the point of his living on him for justification through faith, in this verse ; as in respect unto living on him for sanctification, and other things, in the other following verses. This to be his general scope is apparent by the particulars he pursues, and the manner of his declaring it, namely, in his own example, which he
presseth on them after, ver. 15 and 17, Let us therefore, as many as be
perfect, be thus minded : and if in anything ye be otherwise minded, God
shall reveal even this unto you. Brethren, be followers together of me, and mark them that walk so as ye have us for an example. Now this being a
daily exercise of his faith, in living upon Christ for a righteousness to be
justified by, he doth express his vehement solicitude, and most earnest heedfulness and wariness, that his spirit should be carried right, and be sure that he pitch upon what was the true righteousness that God had appointed to justify men by, as being a matter of infinite moment ; as his discourses
in his epistles to the Romans and Galatians do shew, it being said therein, that it is the glory of the gospel to reveal that righteousness, &c. His
inserting so careful a renunciation negative, not having, as entering a caution about it over and above, shews this. And indeed to be guided unto the
right truth in this point is a matter of wonderful difficulty and spiritual
nicety, if I may in that word express it ; for the thing in itself is truly such, souls being apt to stumble at this stumbling-stone, as Rom. x. 3. And hence it is we find him here, in the practice of his soul concerning this
thing, to have been most wary, as to the management of his soul about it. He had been deceived once in this point, and thought that righteousness to have been unto life and justification, which proved to be to condemnation and death, as Rom. vii., and he would not now be deceived a second time. Whilst therefore he says, negatively, Not having mine own righteous ness, he utters at once a great and real danger, if he should pitch upon what
is not his true righteousness for justification, and withal, a most perfect jealousy and fear he had of this righteousness, lest he should be left unto
it after all as his only righteousness. But especially, lest his own spirit should in the daily exercises of it be tempted unto that righteousness he
intends, so as to mind and regard it as that which looked like unto that
righteousness which he desires, now he is found in Christ, to be justified
by, he speaks as a man that avoided a serpent. Now let us but consider, whether such an exercise, and frame, and apprehension of spirit as this, doth or might at all suit with the supposition of his old pharisaical right eousness, to be the object of this exercise of thoughts and jealousies, &c. ; or
at least, whether of the two, this other of his new acquired righteousness of
CHAP. XXI.] OF CHRIST THE MEDIATOR. 359
holiness, since he was found in Christ, doth not find more compliance and
agreeableness to this exercise of his specified, and so to be intended far
rather as the subject thereof.
(1.) For us to imagine that he meant to express any apprehension he had
lest he might be found in his own pharisaical righteousness at the latter day, and so in respect of the danger of the thing itself to befall him, this were
irrational. For from whence should that arise ? Not from any suspicion he should ere he died return unto it again, either to trust in it for his
righteousness, or that he should act according to the principles thereof again ;
this were to suppose he thought he might one day be tempted from Christ, whom his soul so dearly pursued after, and betake himself to his old course, and turn pharisee again, according unto those principles he had then walked
in. Nor was it that he, falling from Christ, and from what righteousness he now had, should have no other left for him at the latter day, but that old
righteousness, to stand upon afore God at that day ; for he was sufficiently convinced that that was no righteousness. It cannot then be the appre hension of that fate to befall him that made him so solicitous. This is as
to what may be supposed in reality.
(2.) Nor was it a fear and jealousy he had lest his own heart should
betray him unto a recourse unto it for his justification, as once when he was
without Christ he had, and lived on it. But the righteousness he here
speaks of was a righteousness concerning which he expresseth a jealousy of,
lest by having it in his eye in his daily exercise of faith for justification, he
might derogate from that other righteousness he had in his aim.
The words import an avoidance of being found to have it, so much as in our thoughts, to any such purpose ; not so much as to cast an eye, or look
at any time upon it, as any way a righteousness to be regarded as for his
justification. He would not be found having it in his eye, nor the least
glance towards it, for any such purpose ; much more, not having any such
reliance in the least degree upon it, not for the whole world. And he speaks
it not only for the present, but for the future all along, during the whole
course of his following life, and not in relation only to his being found in
it at the day of judgment. For the whole current of his speech, whereby he utters both this and what follows, shews what was the exercise of his
spirit, the vehement contention of his soul, which he daily acted touching his justification, he therein speaking of himself as a practical example unto
others, as was said ver. 10. Also he utters his care, that if possible God might never take him tardy in this manner in his own righteousness, not for a moment in his life.
Now, if his not having mine own righteousness hath this respect in it, then for us to think and imagine that this care and solicitude and daily
practice of his should be ever used, and taken up about his old pharisaical
righteousness, fearing lest his heart should ever be entangled with that any more, this would be yet far more absurd. What ! that Paul, who had been
so long and so highly acquainted with Christ, should be afraid of his own
spirit, lest it should in the exercise of it be found looking any more unto
that old, cast, unrighteous (wholly unrighteous) righteousness, or to have the least regard thereto, much less to have a thought of any expect ancy of a righteousness of it, or from it, who can imagine it ? Nay, I may
say, it were a high folly to conceive that this old righteousness could have the face, or front, or appearance to tempt his heart in the least thereunto.
Certainly not ; for he had been so thoroughly and unrecoverably con vinced of the utter wickedness (instead of its being a righteousness) of all
360" OF CHRIST THE MEDIATOR. [BOOK Y.
those who are in that condition, as he had taken a final and eternal fare
well of that, whatever should become of him, or whatever other righteous ness he might betake himself unto ; and that so fully and finally, as that never any such thought should so much as look into his heart again, much
less be entertained any more.
There is no ordinary convert that hath been thoroughly convinced of
the unrighteousness of his estate in nature, that ever returns unto a good opinion thereof any more. The law came, and I died, says our Paul of
himself, Rom. vii. ; and all his thoughts of life by the law did perish there with ; as when a man dies, it is said, that his thoughts perish.
. But oppositely, if we take into consideration that other inherent new-
wrought righteousness of sanctification within him and us, though wrought by Christ and by grace, there is a real and continual likelihood lest that should be ever and anon offering itself to our thoughts, to be looked at for our justifying righteousness ; and so that interpretation thereof will well bear all this jealousy and exercise of spirit about it, as to this matter. The
root of the old corruption of self-confidence doth still remain, when the old
righteousness that formerly was the matter of that confidence is wholly cut
off, withered, and dead ; and ever and anon that old root will be sprouting forth of new branches of confidence from that new righteousness ; and daily temptations and puttings forth there are thereto. That spick and span new
creature, the image of Adam s holiness in his creation, and of Christ the second Adam, is alluring the eyes of the soul unto itself, to trust in it; and because it is a true righteousness before God, and accepted by him, as Acts x. 35, But in every nation, he that feareth God and worketh righteous ness is accepted of him, though not for justification ; yet we are apt here
upon to be diverted from Christ and his righteousness for justification by glances at, yea, porings upon it, as our righteousness for justification also. He that discerns not such workings of spirit in him knows not his own heart ;
yea, and there is a prevailing of this in some men s hearts who are godly, that hath occasioned the pleading for this new righteousness, and arguing for justification by it.
There is nothing so natural to us in all estates as this, both before we have grace and after. Before we have grace, we trust to moral righteous ness : see Rom. x. 3, For they being ignorant of God s righteousness, and
going about to establish their own righteousness, have not submitted them
selves unto the righteousness of God. Men do sibi fidere (as the Stoics maxim was), trust to themselves ; and after grace, upon the same principle, we are apt to trust to our own holiness, even because it is our own, upon which ground he here renounceth it. Men are wonderfully prone to value, or at least regard it too much as a righteousness of their own. It is a say ing which the papists quarrel at Luther for, yet spoken by him for this re
spect now mentioned and insisted on, and now fetched out of deep experience of the haunts of his own heart, in having recourse unto what was in him
self: Cavendum est a peccatis, sed multo inayis ab operibus bonis ; a man must take heed of his sins, but much more of his good works. And the
danger of the heart s so trusting to them (which our apostle was infinitely sensible of) is, that in so doing, a man doth derogate from what God and Christ are (as was said) most tender of, and most jealous in. At
so great a height do they hold up the value and the esteem of their own
justifying righteousness above all other things, wherein their glory is con
cerned.
There was then a just reason for the apostle s entering his protestation
CHAP. XXI.] OF CHRIST THE MEDIATOR. 361
so vehemently against this righteousness, and uttering his fear and jealousy
of his own heart about it, and lopping off continually those sproutings of it
as they did arise. And whenever he came to exercise faith about justifica
tion, he had reason to speak resolutely, what righteousness he would have, and what not.
Only let me put in this caution ere I conclude this. Far be it from us to understand his vote and desire here, not to have a righteousness of his own, of sanctification simply, or not at all ; his desire is sufficiently shewn to be
after that, even to a perfection of it, in ver. 12 ; such a perfection as, if it had been possible, he would have attained that which those shall have that
are risen from the dead, yea, and to have had his whole portion and allotment
of holiness, which was in Christ s hands to bestow, presently bestowed upon him, ver. 11-13. And yet, whilst he would thus have it to glorify God and Christ, he would not have it as his righteousness to stand by for his
justification afore God, nor would he have his heart regard it to any such
purpose. But as so considered, he divests himself of it, and undervalues
it, for that super-excelling righteousness of Christ.
4. My fourth and last argument is, that this his old pharisaical righteous ness was not a righteousness, nedum justitia, as Chamier and others have
urged. I add this to what they urge this way, that after his being so en
lightened and possessed against his old righteousness, and seeking to be found in Christ, he would not, at any hand, have styled that as a righteous ness, nor give it the honour to name it such, but the perfect contrary, even
utter wickedness and sinfulness. Would he call (think we) his persecuting the church, though out of zeal to the law, whereof at ver. 6 he had spoken, and which in his pharisaism he esteemed as a part, yea, the eminent top and crown of his legal righteousness, when he did it out of zeal for the
law, would he now call this a righteousness of the law upon any account whatsoever ? * The issue and upshot of which zeal was to leave upon him
the style of his having been the chiefest of sinners, 1 Tim. i. 15. And would he honour this with the denomination of a righteousness ? It is true
indeed, that of that other part (the best part) of his deportment in con
formity to the outward letter of the commands ( the oldness of the letter, as elsewhere he slights it), he thus speaks in the same ver. 6, that * touch
ing the righteousness which is in the law, he was blameless ; yet he minceth
it you see. He durst not say, he was righteous according unto it, in the
least degree, but only blameless ; that is, he had an outward conversation as
might olDtain the name of blameless as afore men, that were not able to
charge him with the breach of it in an outward gross act. But this was far from that righteousness which the law commands, by the righteousness of which he aimed to be righteous, but himself confesseth he was but blame
less afore men at best. But now, the righteousness he had of sanctification, since he was converted, had a true, real, inward conformity to the spirit of
the law in the inward man, and so a righteousness (though imperfect) an
swering to the spiritual part of the law (the newness of the spirit, as Horn,
vii. 6), as well as the outward; he was now a Jew inwardly, and not in
the letter, whose praise is not of men, but of God, Rom. ii. 29, and so had now, and never till now, a true righteousness of the law inherent to re nounce for Christ. But now he had. For in this respect, he that doth
righteousness is righteous, 1 Johniii. 7. In that former state he was in a truesense without the law, Rom. vii. 9; that is, without the true spiritual light of the law, and therefore much more was he then without any true righteous-
* Thus Bishop Downhara urgeth it.
362 OF CHRIST THE MEDIATOR. [BOOK Y.
ness of the law in the least degree. It was then neither a righteousness, nor of the law ; and therefore, if we consider the thing itself, that which he
calls his own righteousness must be that since his conversion.
But you will say, he speaks thus of it, according to the opinion himself had of it whilst a pharisee. Then he did within himself verily think it to be a true righteousness, and it was esteemed such by others ; and therefore he
speaks of it at that rate here, as often in Scripture we find things spoken of
according to the opinion men have of a thing ; and so, that on this account
it should be, that he styles the righteousness of the carnal Jews their own
righteousness, Rom. x. 3. The reply is (and it strengthens the argument), that you must consider the time and season wherein he spake it, and so spake it according to his own opinion of himself at that season. It is at the present time now, many years after his conversion, he says it, as in ver. 8 he had indigitated
: I do, and I do at present; and the season was when the darkness was now past, 1 John ii. 8, and the true light had now shined. And therefore he now
speaks of things as they were in reality ; the commandment came, and
* I died , saith he, Rom. vii. 9, to all that which I esteemed to be righteousness, and for life afore. And I am in so
so I, having the true light of it,
deep a conviction of it, as never after will I call it righteousness any more. And therefore, looking now upon it with the same eyes, now when he
uttered this, that he did then at his conversion, he would not deign it the name of righteousness, not now at least, who at best had entitled it but
blamelessness, even just now afore, but would rather affirm no righteous ness to be at all in it. And though speaking according to the opinion that others had or might have of themselves, he terms theirs their own righteousness, when yet they never had any ; yet here, speaking of himself, in his own present case, and
of his righteousness, at a season when indeed he had both a new righteous ness of his own, truly such, and having had it long, and also new eyes to behold things with, and was able to judge righteous judgment of things as
they were ; should he now be thought to speak at such a rate, and call
that a righteousness, which he afore never truly had, but in a false opinion of it ? What should he thus express his old opinion of it, and mean that, rather than that which is in itself a true righteousness, and which, to be sure, he had now in truth : this, namely, of sanctification, conformable unto the law, as it is a rule of holiness ? Who can think thus of the
apostle ?
When those that were saints, already converted, speak of themselves, and of their righteousness, renouncing it as to their justification, as the
apostle doth here, Isa. Ixiv. 6, they speak there of it in this manner, But we are all as an unclean thing, and all our righteousnesses are as filthy rags ; and Dan. ix. 18,
* We do not present our supplications afore thee for our
righteousnesses, but for thy great mercies. Can we think that these meant other than the righteousness of true sanctification they had, though defiled with sin ? Yes ; certainly of their new nature, as the best thing they had
since their regeneration ; and so is this speech of our apostle here to be
paralleled and understood.
The next inquisition is, whether the new inherent righteousness of a
believer may be termed a man s own righteousness ?
The ground of the objection made by those that would have the old
Pharisaical righteoussness only to be so understood is this, that they do
distinguish and say, that that only is properly a man s own righteousness,
CHAP. XXI.] OF CHRIST THE MEDIATOR. 363
and of the law, which is done by the strength of those principles a man had
in nature, and the force of that light and motives or provocations of the
law, either that of nature or the moral law ; and so may truly and properly be termed our own. But that which is after conversion, that is not to be
called ours, because wrought by the help of grace, and is called God s
righteousness in that respect. And this objection may be edged with this, that when the legal righteousness of unregenerate men is spoken of, there indeed it is called a man s own righteousness ; as of the Jews, Rom. x. 3, For they being ignorant of God s righteousness, and going about to
establish their own righteousness, have not submitted themselves unto the
righteousness of God.
i The answer or reply is, that inherent righteousness after conversion is
styled frequently in Scripture ours, or our own, and the very principles and habits of graces, though infused by God, yet because we are the sub
jects in whom they are wrought, and into whom they are infused, they are
therefore truly styled ours. Nay, nothing is more ours, says Zanchy on
the place,* insomuch as it is said, not only that they are wrought in us, but that we ourselves are the workmanship that is new created when these inherent graces are wrought, Eph. ii. 10. When Adam was created of
God, and all his graces with him, I hope it may be said his virtues were
his own. And thus, the principles or habits wherein we are passive, are
yet styled ours. Then the actions, works, and operations which flow from thence are much more ours ; for therein we actively concur with God, and
they are our actions and works, flowing from the vital principles of habitual
graces and man s will, &c., which are in ourselves, and indeed ourselves. God gives indeed, that we may will, and gives us to will, but still it is we
that will. There is nothing more the gift of God than faith, Eph. ii. 8,
yet that faith given us is reckoned (I trow) our faith. Christ terms it
their faith, Matt. ix. 2, and thy faith, ver. 22 ; and your faith is spoken of
in all the world, Rom. i. 8.
" r Thus all other graces, and the workings of them, are called ours.f From me is thy fruit found, Hosea xiv. 8 ; from God as the efficient, and yet thine as the subject. The prayers we make, although one exercise we perform, is more the work of the Holy Ghost in us, Rom. viii. 26, 27 ;
yet it is said they are our prayers, and not the Holy Ghost s prayers, or
that they are his prayers.
3. We may consider that it is so called in opposition to that righteous ness that is another s, which is ours no otherwise than as imputed to us ; it
is not inherent in us.
Now, if you will further see the ground the Scripture gives why the
righteousness that is thus ours, though by grace, is excluded from justify ing of us, it is even because it is ours, subjective, or subjectively, although wrought by the grace of God efficiently. And by the way, it is strange that those men that make good works to depend more (or as much at
* Nihil magis nostrum qudm quod est infusum a Deo. Zanch. in verba.
t The sincerity of your love, says the apostle, 2 Cor. viii. 8, which is called theirs ; because, though wrought by God, chap. ix. 15, which he thanks God for. as an
unspeakable gift, yet was wrought and subjected in their wills, as ver. 10 of the 8th
chapter, You have begun not only to do, but to be willing ; and yet was from God, who works in us to will and to do of his own good pleasure, Phil. ii. 13. Why should I instance more? Both your faith in Christ and love to all saints, Eph. i. 15 The like, Phil. i. 5. So, good works, ours : Thy good works, Rev. ii. 2, and
1 thy patience, chap. iii. 10. In your patience possess your souls, Luke xxi. 19. Pa. xviii. 20, 26, 35, According to my righteousness God recompensed me.
364 OF CHRIST THE MEDIATOR. [BOOK V.
least) on the will of man than on the grace of God, in God s co-working with man, and whilst they are discoursing upon that head, do derogate from that grace so much that yet they should, when they treat of the
point of justification, then magnify these works by this, that they are the
effects of the grace of God, and not our own, so to prefer them to the
dignity of justifying of us, detracting from the grace of God in both ; whilst we that ascribe so much to the grace of God in the working of grace in us, further than they, even to his working the will and the deed, should yet contend that these works of grace are excluded notwithstanding from all, or any ingrediency into our justification, because they yet may be truly termed our works, and our righteousness, comparatively unto a more divine
glorious righteousness, which is another s, which is styled here, the right eousness of God, as wholly his, abstracted from any thing that is of his work that is in us, and in full opposition to this other of ours. Kom. iv. 2, For if Abraham was justified by works, he hath whereof to glory, but not
before God. And the instance from his example is such as is invincible; for he speaks not of Abraham s works afore his conversion, when in Chaldea, and an idolater, and so to exclude boasting therein, but when in medio pw-
tatis cursu, when he was in the midst, and in a high course and progress of
holiness, many years after his conversion ; and to that time that speech of
* But what
his being justified (which follows) doth evidently refer, ver. 3,
saith the scripture ? Abraham believed God, and it was counted to him
for righteousness. For if any one in reasoning will fetch a maxim or rule out of an instance, that instance or example must extend and be propor tioned to that rule ; and that rule or maxim also must suit and agree with what the instance alleged most properly concerns and is extended unto. Now, the apostle s maxim afore had been, Eom. iii., that God is so, or in such a manner, a justifier, ver. 26, as to exclude boasting by works ; ver.
27, 28, Where is boasting then ? It is excluded. By what law ? of works ? Nay ; but by the law of faith. Therefore we conclude, that a man is justified by faith, without the deeds of the law. And for the proof of what works that maxim reacheth or is extended unto, he brings Abra ham his being justified by faith without works, even then when he had done and wrought so many holy works after conversion. Thus in this
succeeding chap. iv. at the beginning. Therefore necessarily must this maxim extend to those and such works of Abraham as were after conver
sion in a special manner ; and from that instance of Abraham, it must be intended as a general rule to all believers, and to exclude all men s works, though never so holy, as well as his. Yea, if we examine it, that is the
very ground and reason why those works are also excluded, as well as those
afore ; and it will prove to be even this in my text, that they are our own, though wrought by the grace of God. Than which nothing is more pointblank against their assertion and evasion. The ground or reason where
upon his and all the saints works after conversion are excluded from any influence into justifying us, is, that boasting be excluded. And if it be further demanded, wherein should the danger of boasting
lie, if we were justified by such good and holy works after conversion ? This is reduced to no other but the very same in my text, that a man might
say, they were his subjective, and that they are acts of his will, and a right
eousness of a man s own, although efficiently wrought by God.
The other instance for this is Eph. ii. 8-10, For by grace ye are saved
: it is the gift of God : not of
through faith ; and that not of yourselves
works, lest any man should boast. For we are his workmanship, created
CHAP. XXI.] OF CHRIST THE MEDIATOR. 365
in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Where observe,
1. That therefore works are excluded, and faith only admitted, upon this
account, to exclude boasting ; consonant unto Bom. iii. 27 and 28, Where
is boasting then ? It is excluded. By what law ? of works ? Nay ; but by the law of faith. Therefore we conclude, that a man is justified by faith, without the works of the law.
2. That yet, these that are excluded are such good works, and holy
principles of grace, together with their works, as are wrought in Christ, and by the grace of God (which is full to the point now in hand), for, ver.
* For we are his workmanship, created in Christ Jesus unto
10, he says,
good works, which God hath before ordained that we should walk in them.
* we are a new workmanship, created in Christ to good works ; and also the works themselves are said
Here, both the principles are said to be of God :
to be from God, in those words, which God hath prepared that we should walk in them. He hath prepared them, and prepared us, in that he formed and fashioned us anew, and hath ordained those works also, but still not to
give us the right of salvation by them. But for that he hath ordained faith
(that wholly ascribes all to his grace and to Christ) to do that ; so as it is
all one with him to say (as here he doth), ye are saved by grace, and saved by faith ; but holiness and works, and the new creature, he hath ordained
only to be the way to the possession of that salvation, which grace through faith doth interest us into. So there it is said, that we should walk in them. And these good works and holy principles are also but a part of that salvation given us.
8. And chiefly, observe how he gives this as the very reason why their works are excluded ; because, although wrought every way by this grace, yet because (as is manifested) we are the subject of them, we are his
workmanship, and that we should walk in them. This we spoils all as to
justification and salvation ; for there would arise such a boasting as God could not bear, if we were saved by them, that is, so as to obtain right of salvation thereby.
Yea (which I most of all observe, this is the contrary unto what our bold
asserters do argue), whereas they say, that because they are of grace, there
fore they may justify without prejudice to grace ;
4. The apostle carries that very thing as the reason to the contrary, and
to exclude all inherent holiness after conversion, ver 10, as well as afore, even for this reason, because they are the effects of a new creation, and so
given upon a supernatural account of mere grace, and anew bestowed by
grace, after the great forfeiture of the first creation-holiness, and due to man s nature then, if God meant to have created man at all. Which holi ness so bestowed, and upon that account, did then justify man, and was so appointed to do, as the phrase Rom. iv. 4, spoken of the covenant of
works, is ; which yet I would rather translate dueness than debt. But that privilege works had by the law of creation was utterly forfeited by sin, and God laid his hand upon the forfeiture and took it, and took justification into his own hands, as that it should never be so more. But if he justi fied a second time, it should be every way by grace, so and in such a man ner as not at all by works of what kind soever. Which account is given in the instance of Abraham, in that Rom. iv., and more fully Rom xi. 5, and is therefore called God s righteousness ; supercreation, supernatural righteousness, so that this maxim ariseth invincibly out of this place, Eph. ii., that the borrowed and restored grace of holiness, since the fall,
866 OF CHRIST THE MEDIATOR. [BOOK V
shall never justify ; but these works upon conversion are such ; read ver.
10, For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
God was infinitely tender of his glory, in point of justification, above all
other of the parts and pieces of the application of salvation unto us, and so
to preserve the glory of it to himself, and as that it should be his righteous ness alone, and his Son Christ s ; for in other respects, and to other ends, he admits works to have some share, notwithstanding they be ours. Thus when we shall come to possess heaven, and that degree and measure of
glory allotted us, it will be said, that God rewards us secundum opera, accord
ing to works, though not propter, or for works. So far good works are ad mitted ; and yet the saints are therein kept from boasting, because the fundamental original right, and great charter unto salvation, is past afore, and given upon another account ; and in point of justification, and our
right to heaven, God is so tender and jealous, as he utterly and altogether
excludes works, for giving a right thereunto in the least. It is the apostle s
words, Rom. iii. 27. He will have nothing to do with them when it comes
to that action of his ; he hath not, nor will ever have, any regard to them
therein, nor should he ; and therefore the apostle had no eye to them here. But it is God s righteousness, wholly God s, and no way, or in no respect
ours, but merely receiving it ; which is here set as the opposite to Paul s my righteousness, in the text.