The reason the psalmist gives why he will not put it unto the trial, whether he should be acquitted or justified upon his own obe- dience, is this general axiom : " For in thy sight," or before thee, '■' shall no man living be justified." This must be spoken absolutely, or with respect unto some one way or cause of justification. If it be spoken absolutely, then this work ceaseth for ever, and there is indeed no such thing as justification before God. But this is contrary unto the whole Scripture, and destructive of the gospel. Wherefore it is spoken with respect unto our oivn obedience and works. He doth not pray absolutely that he " would not enter into judgment with him," for this were to forego his government of the world ; but that he would not do so on the account of his own duties and obedience. But if so be these duties and obedience did answer, in any sense or way, what is required of us as a righteousness unto justification, there was no reason why he should deprecate a trial by them or upon them. But whereas the Holy Ghost doth so positively affirm that " no man living shall be justified in the sight of God," by or upon his own works or obedience, it is, I confess, marvellous unto me that some should so interpret the apostle James as if he affirmed the express contrary, — namely, that Ave are justified in the sight of God by our own works, — whereas indeed he says no such thing. This, therefore, is an eternal rule of truth, — By or upon his own obedience no man living can be justified in the sight of God. It will be said, " That if God enter into judgment with any on their own obedience
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by and according to the law, then, indeed, none can be justified be- fore him; but God judging according to the gospel and the tenns of the new covenant, men may be justified upon their own duties, works, and obedience." Ans. (1.) The negative assertion is general and unlimited, — that " no man living shall " (on his own works or obedi- ence) " be justified in the sight of God." And to limit it unto this or that way of judging, is not to distinguish, but to contradict the Holy Ghost. (2.) The judgment intended is only with respect unto justification, as is plain in the words; but there is no judgment on our works or obedience, with respect unto righteousness and justifica- tion, but by the proper rule and measure of them, which is the law. If they will not endure the trial by the law, they will endure no trial, as unto righteousness and justification in the sight of God. (3.) The prayer and plea of the psalmist, on this supposition, are to this purpose : " O Lord, enter not into judgment with thy servant by or according unto the law ; but enter into judgToent with me on my o-wn works and obedience according to the rule of the gospel ;" for which he gives this reason, " because in thy sight shall no man living be justified:" which how remote it is from his intention need not be declared. (4.) The judgment of God unto justification according to the gospel doth not proceed on our works of obedience, but upon the righteousness of Christ, and our interest therein by faith; as is too evident to be modestly denied. Notwithstanding this exception, therefore, hence we argue, —
If the most holy of the servants of God, in and after a course of sincere, fruitful obedience, testified unto by God himself, and wit- nessed in their o^vn consciences, — that is, whilst they have the greatest evidences of their own sincerity, and that indeed they are the ser- vants of God, — do renounce all thoughts of such a righteousness thereby, as whereon, in any sense, they may be justified before God ; then there is no such righteousness in any, but it is the righteousness of Christ alone, imputed unto us, whereon we are so justified. But that so they do, and ought all of them so to do, because of the ge- neral rule here laid do^vn, that in the sisfht of God no man livino- shaU be justified, is plainly affirmed in this testimony.
I no way doubt but that many learned men, after all their pleas for an interest of personal righteousness and works in our justifica- tion before God, do, as unto their own practice, betake themselves unto this method of the psalmist, and cry, as the prophet Daniel doth, in the name of the church, " We do not present our supplica- tions before thee for our own righteousness, but for thy great mercies," chap. ix. 18. And therefore Job (as we have formerly observed), after a long and earnest defence of his own faith, integiity, and per- sonal righteousness, wherein he justified himself against the charge
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of Satan and men, being called to plead his cause in tlie sight of God, and declare on what grounds he expected to be justified before him, renounceth all liis former pleas, and betakes himself unto the same with the psalmist, chap. xl. 4, xlii. 6.
It is true, in particular cases, and as unto some special end in the providence of God, a man may plead his own integrity and obedience before God himself So did Hezekiah, when he prayed for the sjDariug of his life, Isa. xxxviii. 8, " Remember now, O Lord, I be- seech thee, how I have walked before thee in truth, and with a per- fect heart, and have done that which is good in thy sight." This, I say, may be done with respect unto temporal deliverance, or any other particular end wherein the glory of God is concerned : so was it greatly in sparing the life of Hezekiah at that time. For whereas he had with great zeal and industry reformed religion and restored the true worship of God, the " cutting him off in the midst of his days" would have occasioned the idolatrous multitude to have re- flected on him as one dying under a token of divine displeasure. But none ever made this plea before God for the absolute justifica- tion of their persons. So Nehemiah, in that great contest which he had about the worship of God and the service of his house, pleads the remembrance of it before God, in his justification against his ad- versaries; but resolves his own personal acceptance with God into pardoning mercy : " And spare me according unto the multitude of thy mercies," chap. xiii. 22.