The Damning sin of self-righteousness.

“But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.”
(Matthew 9:13)

Exposition.
Here in the ninth chapter of Matthew, in the middle of the chapter, Jesus the Son of God and the great Teacher of Israel is sitting down at mealtime in Matthew’s house, who had just been called out of his former life and occupation and into the ministry of the gospel. This is during the beginning of Christ’s ministry, and is one of the first moments of controversy with the scribes and Pharisees. Now, before we expound upon the passage itself, I think it is important to note that we ought to diligently study these verses and understand why Christ was so abrasive with the Pharisees who were the religious leaders of His day, and appeared to be righteous, while men who call themselves Christian pastors today spend their time, emotion and energy calling out open sins only which are seen with the eye, such abominations as abortion and Sodomy, and sometimes not even that. For if open sins only are exposed, and not the secret sins of the heart, then there is no spiritual value whatsoever, for that which God speaketh of in Holy Scripture is of a spiritual nature, and therefore His word must be discerned in a spiritual manner. “The natural man receiveth not the things of the Spirit of God, neither can he know them for they are spiritually discerned.” (1. Cor. 2:14) Therefore we must take greater heed of the first table of the law, and remember that God’s name is to be feared, in order that the second table might be properly expounded and we might love our neighbor for God’s glory, and not for our own self-love. There is a sweeping movement of apostasy in the church and nation, and those who call themselves pastors are not condemning the sins and errors of the people, which can only mean they are confederate with them. “Those who do such things [who are] worthy of death not only do the same, but have pleasure in them that do them.” (Rom. 1:32) Therefore we must see that this testimony in scripture is striking. The Lord Jesus Christ came to fulfill the law, and by no means abolish or even lighten it as He Himself says in Matt. 5, “I came not to destroy the law and the prophets but to fulfill.” Everything that was written in the Old Testament regarding the abominations of the heathen from Genesis, Deuteronomy, Jeremiah, and the other prophets Christ came to confirm, and came as a witness against all sin and wickedness. This much should be evident. But if man’s outward sin and transgression was the worst of all, why does He spend so much of his ministry (at least what is recorded in the gospels) vigorously and vigilantly opposing those who maintained an outward show of religion even with such fiery rebukes as He does in Matt. 23 calling the Pharisees (a sect of the Jews who upheld the observance of the law against the liberal Sadducees) ‘sons of hell’ and ‘vipers’? Certainly we don’t see Reformed pastors today emulating Christ’s pattern, since they are all but wholly bent on promoting the mere semblance of religion as the Pharisees also did which Christ is here rebuking. Therefore it is of monumental importance for us to study these things, meditate on these things, and know the difference between law and gospel, forasmuch as the Old Testament has already put it beyond all doubt that mankind is wholly wicked and perverse, [Gen. 6:5, Psalm 14, Jer. 3:5, 17:9] so the New Testament at its very beginning is out to show that 1. Everything in the Old Testament is God’s word, and therefore true, and 2. That man’s problem penetrates deeper than actual transgression, and his guiltiness is more than his outward actions. The Shorter Catechism states, “The sinfulness of that estate whereinto man fell consists in the guilt of Adam’s first sin, the want of original righteousness and the corruption of his whole nature, which is commonly called Original sin, together with all actual transgressions which proceed from it.” This whole concept is what we aim here to prove. As the Old Testament is an expression of law, so the New Testament is an expression of the gospel, and just as men are condemned by the law, so they are saved by the gospel, and so how comes it to pass that men reject the gospel? Even because they reject the law, for the express reason that the law comes to show them to be under the curse, and their capricious minds from birth are at enmity with the law, and they are wholly set on being justified by the law, not knowing that they are condemned thereby. This is the reason behind Jesus’ confrontation with the Pharisees. They did not believe Him when He spoke of His righteousness because they did not believe what He said about themselves, even that they were born with a sinful nature unable to perform good, enslaved to the devil, dead in trespasses and sins, dead in Adam, worthless in the sight of God, abominable, and guilty. This principle the natural man, whether immoral or religious resists, being full of self-love, and self-righteousness. And so here in this chapter it is recorded that,
“It came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.”

“many publicans and sinners”
Here in this text, we are shown that many who were outwardly profane, immoral and sinful came to sit down with Jesus and to hear him speak. And why is this recorded in Holy scripture? Does the Holy Spirit mean to say that we are to make a habit of eating and drinking with the heathen? No, for the scripture says, “Put away from yourselves that wicked person” (1 Cor. 5:13) and, “The righteous is more excellent than his neighbour: but the way of the wicked seduceth them.” (Prov. 12:26) and again, “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.” (Prov. 13:20) But inasmuch as Christ was a minister of the gospel, so he came to preach the gospel, and as he was not a private citizen with a private business conversing with mortals about the mundane things of the natural world, but going about His Father’s business to proclaim to men their sin and bring them to true repentance, He receives those who come to hear Him, for it was for this cause that He was sent. So we ought to see here that the Lord Jesus is not giving permission for the saints to have communion with the wicked, but that in the preaching of the gospel, we are to preach both to the religious and the heathen, declaring to them their sins, and imploring them to repent and believe the gospel for everlasting life.
“when the Pharisees saw it, they said, “Why eateth your Master with sinners?” Here we see the hypocrisy of the Pharisees, in that they thought that Christ came to affirm their false righteousness, and teach after their manner, respecting persons, and having the moralists in admiration, while despising with a crooked heart those who lived contrary to the law. Now again, we must carefully distinguish here. This passage does not teach us that we are to affirm sinners, and count them holy, as many false professors in the evangelical church suppose. When the righteous bring their sins to light and rebuke their wickedness, they respond, “Jesus ate with sinners, and you’re a Pharisee if you rebuke us for not being righteous.” Here they violently wrest the scriptures and betray their hatred for righteousness. Christ is not teaching us to tolerate sinners in the church, but to declare to them their sins, so that through the preaching of the word they might be saved. The gospel is one message, both to the Jew and to the Gentile. All men are confined under sin by the law and all men stand in need of salvation by a Mediator. Therefore we must avoid the practice of the Pharisees imagining that we are more righteous than others by nature because we do not break forth in actual sin to the same degree, and we must avoid justifying sinners, imagining that because Christ received sinners, they must be clean. They are not clean, and that is the whole purpose of this passage. No man is justified apart from faith, and until men have faith, they are filthy, abominable and wicked. However, we show no partiality, preaching to one class of men and snuffing at the rest, but we preach in the sight of God, in sincerity, commending ourselves to every man’s conscience as the apostle says in Corinthians. “He who has ears to hear, let him hear!”
“But when Jesus heard that, he said unto them”
Here the original language is strong. The text says, “But” intimating strong contention, and that what Jesus was about to say was in total opposition to what the Pharisees were thinking. They had it in mind that Christ came to save them from their worldly troubles, either to become a new Teacher in Israel after the sect of the Pharisees, holding the chief leaders in admiration, or to save them from the oppression of the Romans. But we must see that although Christ did many times save the nation Israel from their oppressors throughout the history recorded in the OT, by miracles, by power, by judges, it was not to the intent that they should lust after national freedom, but rather that through types and shadows they might understand that Christ alone who is the Almighty power of God can save His people from the thralldom of the devil, and the dominion of sin, and that they would therefore turn their hearts to Him alone as their King. As the apostle says to the Hebrews, “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage.” (Heb. 2:14) Therefore we see that Christ being incarnate and speaking to the people was proclaiming to them the truth and verity of all the Old Testament scriptures, that He has come as a Deliverer to save His people from their sins. “Unto you first, [that is the Jews] God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” (Acts 3:26). Therefore we see that the scripture when it says, “but when Jesus heard that, He said unto them” means to teach us that Christ came not to deliver men from their carnal troubles, and national calamities, but to save His people from their sins by the sacrifice of Himself at the price of His own precious blood. But we ought also to briefly note that the text says, “when Jesus heard that”. It is probable that Christ was speaking to someone, or paying attention to something else, and that this word swayed his attention, for when more pressing matters of doctrine arise that involve gospel issues, we are to direct our attention to it, and there spend our time and energy. And so Jesus heard it, and immediately purposed to combat this false notion with the word of God. In the modern day this practice is censured and the righteous are called hypocritical or over-critical or mean-spirited, or proud, and it is easy enough to see that men despise you for showing their error in the light of scripture, but here we see that it is of the utmost importance to preach the word of God faithfully, and when men are in error to point it out and correct them with the Holy Word of God. And so the text says, “They that be whole need not a physician, but they that are sick.” Here is the substance and marrow of the whole gospel, and the key to unlocking all the mysteries of the faith. Yea the path to the forgiveness of sins lies in the understanding of this single passage. Not that this passage can operate alone without the other scriptures, but since God has ordained the gospel of Christ’s exaltation to be through our humbling, and His gift of life through our death (the death of self-boasting), so it remains that if the gospel is to be purely preached, it must be preached after this manner, and to believe the gospel is to believe the word of God, the same word which we are spiritually begotten by. Therefore we must take great care to expound on this passage rightly, for in the hand of an able minister it is a sharp sword to slay that great dragon of pride, and a shield to defend the gospel against the onslaught of Satan.
“They that be whole” Here Jesus is by no means intimating that there are those who are whole, and therefore they are in no need of His mercy, but rather that all men being under the curse of the law by reason of sin stand guilty before God, and wanting all and any of that original righteousness with which they were created, they stand in need of a new righteousness for justification, one not obtained through works. This the Pharisees could not believe being slaves to their sin and self-righteousness. The problem with the natural man is not chiefly because he is a sinner, because although sin is what separates him from God, it assuredly saith in the scripture that God forgives sinners. But how does God reconcile sinners to Himself? Verily, through the righteousness of a Mediator, who is Christ Jesus the Lord. Therefore what Jesus is saying is that those that see themselves as whole have no need of His Mediation. True enough, they thought they were God’s people, and were under His divine protection. They believed that all of the promises had their end in their own prosperity and happiness. But they did not believe the word of God in truth, because they stumbled at the stumbling stone of their sin. They did not confess their sin, nor admit the actual nature of it, but lightened and lessened it by degrees. This is proved by Christ’s confrontation with them here. Jesus saith, “they that be whole have no need of a physician” For has any man from the foundation of the world until now ever believed he was perfect? Truly there may be some so filled with pride and self-love that this delusion has entered their mind, and some may have thought it, but even among the heathen it is commonly said, “I’m not perfect”, and even among the most rebellious in the evangelical world they admit in a superficial manner that they are sinners, therefore we clearly see that the Pharisee’s doctrine is not much different from the heathen, although they were given the law. Those who see their sin as small are in no need of Christ’s almighty power to heal and so will never come to Him for salvation. They may profess faith in “Jesus”, but not knowing their sin, they will never truly repent, and never truly believe. Their god is the devil, and they abide under the curse.
Martin Luther said, “Man’s reason fain would that sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh that the hypocrites, being ignorant of Christ, although they feel the remorse of sin, do think notwithstanding that they shall be able easily to put it away by their good works and merits; and secretly in their hearts they wish that these words, ‘Which gave himself for our sins,’ were but as words spoken in humility, and would have their sins not to be true and very sins indeed, but light and small matters. To be short, man’s reason would fain bring and present unto God a reigned and counterfeit sinner, which is nothing afraid nor hath any feeling of sin. It would bring him that is whole, and not him that hath need of a physician; and when it feeleth no sin, then would it believe that Christ was given for our sins.”
Luther in this last point says that men who see their sin as a small thing have no feeling for sin, no true conviction, and therefore do never really come to Christ for grace and salvation.
But we should also consider that when the hypocrite says, “I know I’m not perfect”, what he means is, “God accepts me no matter how wicked I am.” It’s not confession of sin but self-justification. He is resting in his fake remorse and imagining himself righteous because of it. So we see then that all men being sick with self-righteousness and drunk with self-love are in a most miserable condition being still slaves to their sin, and in bondage to this world, and therefore abide under the curse of the law.
“But they that are sick”
Christ came to this earth to save sinners. There is a threefold meaning here that we must distinguish. First, that Christ came to save men who were dead in trespasses and sins wholly estranged from God by reason of original sin, having no hope, living in darkness and under Satan’s cruel tyranny. Secondly, that Christ did not come to save all sinners, else a hell would never be spoken of, for if Christ has power to save those under the Old Covenant, then He would also be able to save all those men who were born before His time. But yet we see hell described in both the Old and New Testaments, Isaiah calling it, “the worm that dieth not”, Ezekiel describing it as, “the pouring forth of God’s fury”, and Zephaniah as, “consuming all things”. Christ also in the New Testament calls it a place “for the devil and his angels” and confirms that it is a place for all hypocrites and evil men who remain in bondage to the devil and perish in their unbelief. No, Christ did not come to save all sinners, for then what need was there of hell and where is the manifestation of God’s justice against man who transgressed against Him (who is a most pure, good and holy being?) And He did not come with purpose to save all sinners, offering them life if they should believe, for then would His sacrifice be in vain, and salvation would be by works. To save is to deliver, and there is such an effectual power in the death of Christ that it is more sure than the rising of the sun that Christ will save His people for whom He died. He will save all sinners whom He intends to save. And so thirdly (which is the force of the text here) “they that are sick”, we see that this verse means that those whom Christ effectually saves (objectively) show forth the marks of salvation by confessing that they are sick (subjectively). This text is not saying simply that Christ saves those who are sinners, but that Christ saves by His Priestly Mediation only those whom He has humbled by the law teaching them by His Prophetic office the reality of their sin, who confess that they are indeed the kind of sinners He says they are. Ezekiel prophesying of these same things says, “Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezk. 33:10-11) The prophet here does not say that the Lord does not desire to destroy some men, for Jeremiah says that to destroy the people was, “the intents of His heart” but rather that God has no desire to destroy him that truly repents, because repentance is the working of God’s almighty power upon the soul causing the sinner to see who he is through the law, and therefore to utterly despair, and to know assuredly that there is no salvation apart from the Lord Jesus Christ. These words “I have no pleasure in the death of the wicked” are meant to be an effectual door unto salvation for the elect, not an open door for the reprobate. God does not work a half-faith in man, but humbles him by the law, that the sinner might never return to his life of boasting and self-righteousness, or his lawlessness and wickedness. Therefore this text, “they that be whole have no need of a physician but they that are sick” means that those who have it in their mind to be saved by any degree of their own works or free will are in no need of Christ’s intercession, and therefore are still in their sins. Therefore Jesus says, “But go ye and learn what that meaneth, I will have mercy, and not sacrifice” Go ye and learn what the scripture says. Go and learn from the mouth of the Lord, from the scripture you pretend to believe that He will have mercy and not sacrifice. “To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isa. 1:11-18)
Why do you then pollute my tabernacle with your defiled works? These ordinances and ceremonies were not to the intent that you should rest in them, supposing God accepts your works on account of them, but to lead you by the hand to a better and more sure way of salvation. But go ye and learn that the Lord will have mercy and not sacrifice. He will save a people by showing them their need to be saved. He will teach a people that the ordinances and sacrifices were to show their utter corruption and need for intercession, to the intent that they might come to the pure water of Christ’s sacrifice and be cleansed there. Therefore go to the scriptures and be taught that you have need of humbling yourself and begging forgiveness from God. He does not give it to those who boast in their works, but in those who are humbled for their sins. “God resists the proud, but gives grace to the humble.”  As Luther says, “God has promised his grace, with certainty, to the humbled— that is, to those who bewail themselves in self-despair. But a man cannot be thoroughly humbled till he knows that his salvation lies altogether beyond and out of the reach of his own strength, counsels, desires, will, and works: till he depends absolutely upon the counsel, will, and work of another — that is, of God only. For as long as he is persuaded that he can do the least thing possible for his own salvation, he continues in self-confidence, and does not absolutely despair of himself. Therefore, he is not humbled before God, but goes about anticipating for himself, or hoping, or at least wishing to obtain a time, place, and some performance of his own, by which He may at length arrive at salvation. On the other hand, he who does not have the shadow of a doubt that he is wholly and solely dependent on the will of God, this man is complete in his self-despair; this man chooses nothing, but waits for God to work. This man is next neighbour to that grace of God which makes him whole. Thus, these things are published for the elect’s sake, that by these means they may be humbled and brought to know their own nothingness, and so they may be saved. The rest resist this humiliation; indeed, they condemn the teaching of this self-despair; they would have some modicum of power left to themselves. These persons secretly remain proud, and are adversaries to the grace of God. This, I say, is one reason why these truths should be preached: that the godly, being humbled, may come to a real knowledge of the promise of grace, that they may call upon the name of the Lord, and may receive its fulfilment.” As the apostle Paul also says, which sums up our whole argument here, “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” (Phil. 3:3)
“For I did not come to call”
Here are terrifying words of judgment from the Lord Christ; as he says in another place, “I thank thee Father, Lord of heaven and earth that you have hidden these things from the wise and prudent, and revealed them to babes” (Matt. 11:25)
There are those who live and breathe on the earth whom Christ did not come to call. They are destined for judgment and determined for wrath. They are set up on high places that they might fall, and made fat that they might be stuffed for the slaughter.
They are made tall that their fall might be the harder, and made blind that it might be the more sudden! They are given bountiful gifts that they might be the more stubborn, and given increase that they might be the riper for ruin. Yea, God has ways to deal with His enemies, just as He has ways to show His people His kindness and compassion. Indeed one of the ways God shows His people His marvelous grace is by cursing and destroying the wicked according to His justice, the same justice which would destroy us if Christ did not bleed for us, intercede for us, and plead for us. Therefore in that Christ did not come to call the righteous, but sinners, we rejoice, and give thanks to His glorious name, for though we were in the same miserable darkness, estranged from God and without hope, He shined His marvelous light into our hearts by the glorious appearing of our God and Savior Jesus Christ. Therefore, though He does not call all men, but leaves some in their sin and unbelief, this makes grace appear the richer, and mercy taste the sweeter. And so we may say with Christ, “I thank thee that thou hast hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in thy sight.”
Therefore we ought to distinguish between the general call and the effectual call, for not all those who are called by the voice of the preacher are called by the voice of the Shepherd. Not all who are compelled to enter are invited by the Master of the house. There is a call which gathers the visible church, and a more secret call which after the working of God gathers the invisible church which congregation will assuredly spend eternity with Christ.
As Jesus said in a parable, “The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth. For many are called, but few are chosen.” (Matt. 22:8-14)
“I did not come to call the righteous.”
Again, here are thunderclaps of rebuke against all brave ostentation of works, all self-sufficiency, all fleshly boasting, yea, all that which is esteemed among men. Here Christ denounces the Pharisees and pronounces judgment upon all who look within themselves for redemption. For He did not come to call those who think themselves righteous, but He came to call sinners to repent and believe in Him for everlasting life.
Therefore woe be unto you if you are wise and prudent. Woe unto you if you are righteous and good. Woe unto you if you are wise in your own eyes and prudent in your own sight. (Isa. 5:21) There is more hope for a fool than for you. [Prov. 26:12]
You who take your rest in natural light, and imagine yourselves wise because you have some notions of religion floating in your defiled brain, woe unto you for you are cursed!
You who take your rest in your own works, and imagine yourselves distinguished from others, yea more righteous because you do not break out in actual sin, woe unto you!
Woe unto you when the sun rises upon you and when it sets. Woe unto you when you open your books and when you close them. Woe unto you when you eat your pleasant food, and when it is taken from you. Woe unto you when you sleep and woe unto you when you rise again. Woe unto you when you marry and woe unto you when you give birth. You who are prudent in your own eyes and righteous in your own sight have no light from above but abide still in utter darkness, in the void and blackness of death. As Jesus said, “If thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Matt. 6:23) and again, “The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.” If your eye sees good in yourself know assuredly that you are deceived! Know assuredly that you are cursed! Man has fallen from his estate of original righteousness, and even when he abode therein his hope and his strength was in God. How much more when he is utterly destitute of righteousness, and devoid of all goodness! There is great need therefore for you to humble yourself before God, and to know that righteousness is in Him alone, and salvation is His work. All boasting in self, whether by works or free will is contrary to the grace of God.
Therefore, Jesus says, “I did not come to call the righteous, but sinners to repentance.”
As the prophet Zephaniah says in another place, “Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more.  In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord.”
(Zeph. 2:3, 3:9-20)
These meek of the earth are they whom the Lord will call. He did not come to call those who think themselves righteous, and He did not come to call sinners to a life of sin, but He surely came to call sinners out of darkness, out of misery, out of bondage, who were under the law, under the curse, under the wrath of God and under Satan’s dominion.
“All mankind by their fall lost communion with God, are under His wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever.” Truly it was a horrible bondage we were under, and such a bondage that we had no desire to be free from. But God, who is rich in mercy, because of His great love wherewith He loved us, even when we were dead in sins, has made us alive in Christ Jesus and has made us to sit with Him in heavenly places! He has delivered us from darkness that we might behold His marvelous light. He has delivered us from bondage that we might be free to worship and serve Him. He has delivered us from sin that we might obey Him in sincerity and true righteousness. As the preface to the Ten Commandments says, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” (Ex. 20:2) and the Psalmist also proclaims saying, “And he brought forth his people with joy, and his chosen with gladness: And gave them the lands of the heathen: and they inherited the labour of the people; That they might observe his statutes, and keep his laws. Praise ye the Lord.” (Psa. 105:43-45) and Zacharias also testifies of saying, “That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life.” Therefore we see that,
1. Christ has certainly come to call sinners and not the righteous.
For of all men on earth, all are sinners, all are born in an estate of sin and misery and if all are under sin then all are in need of salvation by a Redeemer, and if Christ has truly come to save men out of their bondage, and not all are saved, it logically follows that Christ saves His people by humbling them and showing them that they are sinners, so that they have no more reason to boast, but be utterly ashamed for their own works, and therefore praise and extol the work of God alone.
2. Christ has come to call sinners to repentance out of a life of sin unto holiness.
We must also remember that Christ has not come to abolish the law, or to say that because you are sinners you have an excuse for your iniquities. Nay, the LORD God is a holy God and He hates sin as much now as ever. As He is unchangeable, He will forever be hating sin, and therefore if the Spirit of God is in you, you will hate sin also. This is the doctrine of true repentance. Being made partakers of the greatest good, we are made to turn with our whole hearts away from that evil which we were once in bondage to. Therefore although we were effectually saved from bondage and misery, and assuredly promised everlasting life through Jesus Christ, let us tarry in sin no longer, but put off the old man which desires the things of the world, and put on the new man which longs for Christ in heaven. Let us put off sin, and diligently keep God’s commandments, praying always for grace, and beseeching God to be merciful to His people, according to His longsuffering and lovingkindness, though we be weak, and daily in need of supply from His Spirit. So much for the exposition of the passage.

Doctrine.
Now that we have discussed the passage, and hopefully brought out some key elements of the verse so that we know what Christ is saying here to the Pharisees, let us also see what kind of doctrine we can glean from this passage comparing it with other scripture, and raising our minds to the heavenly teaching of Christ. For we must remember and bear in mind that Matthew’s gospel means to focus on faith, doctrine, teaching, and godly instruction, and this gospel is before the others, so that we might know that good doctrine comes before right living, and a heart purified by faith always precedes good works. So let us press on to the doctrinal application of the text. We should see that this passage teaches us,

1. That self-righteousness is man’s chief misery, and an essential part of his state of sin.
“God resisteth the proud, but giveth grace to the humble.”
“Surely he scorneth the scorners, but giveth grace unto the lowly.”
“When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person.”
“And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.”
(Jam. 4:6, Prov. 3:34, Job 22:29, Matt. 23:12)
We must closely observe that these are but a few of those passages which express what we are saying here. This concept is repeated over and over in the scriptures, which is an indication that it is something we ought to know and bear in mind. No man is saved except he is humbled and no one is humbled except that he is made to throw down his self-righteousness and self-boasting. Arminianism, Amyraldianism, modern Calvinism, and other such like heretical groups may not be filled with bold sinners, who openly break the second table of the law as far as the eye can see, but that they are impudent breakers of the first table will be made known before all. This is why Jesus said, “Whatsoever is highly esteemed among men is an abomination in the sight of God.” Because man delights in nothing so much as his own righteousness, though he be damnably wicked and perverse inwardly. Therefore Jesus says of the Pharisees, “ Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” They aim to fool men by their pretense of righteousness, showing fake humility, fake concern for their neighbor, fake love for the scriptures, and fake belief in Christ. But inasmuch as they will not confess their faults truly, the Arminians saying that men must exercise their free will in order to be saved, the Amyraldians saying that Christ died for all men, that they might have an opportunity to save themselves, and the modern Calvinists claiming that man is not as bad as he can be, all of these remain in unbelief, not truly being humbled by the law which condemns all man’s works as defiled and abominable. Make no mistake about it. There is not a person on earth that believes man is not as bad as he can be that has come to the first notion of saving faith (which we will talk of in the next point.) They remain stubborn and self-righteous, imitating their father the devil who aimed to make himself more than God, in the same manner as Cain who offered to God his own defiled works as a sacrifice, and just like the Pharisees, those miserable sons of hell who crucified our Lord and their own prophets. Therefore we see that man’s innate pride keeps him from confessing his sins to God. The devil rules over wicked men even while they pretend to be holy and pious, and commends them for their outward flourishes of good works, which are in this life cursed, and defiled by sin and which will at the last day damn them as sure as those sins which are looked upon with suspicion and even contempt by the greater part of the world. This white devil does not appear to approve of evil, but enforces upon men his secret rage against God Himself, daily belching out new blasphemies, pernicious opinions, false doctrines and damnable heresies which escape the notice of the populace, and many times even the church itself. These sins are of the heart, the mind and the soul and as they proceed forth from the polluted fountain of original sin, so they are (though they appear to men as righteousness) wholly polluted and although they may escape the censure of men, (yea more often they are the rather indulged with impunity by men for their whited wickedness) yet the LORD our God will not suffer them to escape His righteous judgment. This white devil then is more dangerous, even as he appears not to approve of wickedness, but rather law-keeping and good works, yet insofar as Christ is not sought out, sin not found out, and the conscience not touched by the law in the light of God’s holiness, so this god of theirs will permit them to justify themselves before God without the help of Christ and without His righteousness. And therefore so much the more righteous men become of their own, so much the farther they are from God, so much the riper they are for ruin and so much the surer they are for damnation. Luther also says, “Wherefore, if thou be without Christ, this thy wisdom is double foolishness, thy righteousness double sin and impiety, because it knoweth not the wisdom and righteousness of Christ: moreover, it darkeneth, hindereth, blasphemeth, and persecuteth the same. Therefore Paul doth rightly call it the evil or wicked world; for when it is at the best, then is it worst. In the religious, wise, and learned men, the world is at the best, and yet in very deed in them it is double evil. I overpass those gross vices which are against the second Table, as disobedience to parents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and maliciousness, wherein the world is altogether drowned, which notwithstanding are light faults, if ye compare them with the wisdom and righteousness of the wicked, whereby they fight against the first Table. This white devil, which forceth men to commit spiritual sins that cry themselves up for righteousness, is far more dangerous than the black devil, which only enforceth them to commit fleshly sins, which even the world acknowledgeth to be sins.” Therefore, apart from true humility which is a gift from above, man remains stubborn, and self-willed, believing himself to be capable of an occasion or a work to deliver him from his misery, and so remains under the works of the law, and under the bondage of the curse which goes out against all men who do not fulfill it perfectly. Assuredly, all men are condemned by this law as proud transgressors who loving their chains of darkness, resist God who comes to humble man under His own authority, and bring them into subjection to His lawful dominion. Man is born defiled in sin, and yet he believes himself righteous, but what will they do when God judges them according to the secrets of the heart? Therefore we conclude that all men born in the world, whatever their customs or practices, whether an atheist or a Muslim, whether a false Christian or a serial murderer, are under the curse of God and their works do not profit them.
As the apostle witnesses saying, “Cursed is everyone that continueth not in all things which are written in the book of the law to do them.”

This leads us to the second doctrinal point which is that this passage teaches us that,

2. The knowledge of sin through the law cometh before humbling.
“Go ye and learn what that meaneth.” “By the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin.”
“Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?”
“Upon whom doth not his light arise? How then can man be justified with God? or how can he be clean that is born of a woman?”
“If thou LORD, shouldest mark iniquities, O LORD, who shall stand?”
(Matt. 9:13, Rom. 3:20, Ezk. 33:10, Job 25:3-4, Psa. 130:3)
If it be so with man’s condition, how is he made to see his sin and misery, and how can he be delivered from such an estate? So Jesus says to the Pharisee, “Go and learn what that meaneth.” There is a right knowledge which is the gift of the Father, and there is a carnal knowledge that leads to hell. Therefore go and learn what that meaneth, “I will have mercy…” Go find out your sin, so that you might seek the remedy. The Westminster Shorter Catechism says, “Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery…ect.” There is no work done in the soul before this work of humbling be thoroughly accomplished. Before we are ever enabled to embrace Jesus Christ, and apply ourselves to good works, God the Father bruises us by His law, that we might know our helpless condition, and see what great need we have of Christ.
We must see ourselves hopeless in the first Adam, before we ever see our need for another representative. There is only one Lord Jesus Christ full of divine glory, and should we believe in another, we will miss of eternal salvation. Therefore to ensure that all His people come to the knowledge of Christ, God sends us His law which condemns us. This condemnation is in the mind, whereby an elect sinner seeing himself as sinful and miserable by the curses and maledictions of the law doth really, and truly know himself to be a sinner without hope. Therefore, all sinners who would be saved by the gospel must first be condemned by the law. For it is of a surety that there is no gospel to save if there is no law to condemn, for the grace of God operates wholly and dependently upon His holy law. The elect are condemned by the law in this life, that they might be justified by faith, and received into glory, but the reprobate having not this knowledge continue under the law, and will be condemned at the last day and cast into the lake of the fire prepared for the devil and his angels. The law wedges us in, and gives us no breathing room for boasting. The law comes to convict, and to wound, and to kill pride. Therefore we do not need to take great pains to condemn those who are proud, who leave a little room for boasting: the Arminian and his free will, the Calvinist and his common grace- both alike fall under the condemnation of the law, having never seen the law’s true purpose. “By the deeds of the law there shall no flesh be justified in His sight, for by the law is the knowledge of sin.” There is one law, and one kind of sinner. That law declares God to be exceedingly righteous, and sin to be exceedingly wicked. The law demands perfection in righteousness, and we are perfectly sinful. The only kind of sinner under the law is one as bad as he can be. Therefore to suppose otherwise is to deny that you are a sinner. The law says, “do this and live” and those who continue doing without first dying will never live. Therefore the Puritan John Owen warning of apostasy from this doctrine says, “A clear apprehension and due sense of the greatness of our apostasy from God, of the depravation of our natures thereby, of the power and guilt of sin, of the holiness and severity of the law, are necessary unto a right apprehension of the doctrine of justification.” And goes on to say that those who deny the depravation and corruption of our nature in Adam care very little to know Christ at all. His work on justification by faith alone in the imputed righteousness of Jesus Christ is a fuller defense of what we are saying in this point. No man is justified until he is first humbled, brought low and devastated by the law. When the law shows us that we are abominable in God’s sight, then Christ is shown to us as a Savior, and freely offered to us. “Go and learn what that meaneth, I will have mercy.” For until you learn what it means for God to have mercy on your soul, you will never ask Him for it, but remain proud, always working for that which you cannot obtain.

3. This passage also teaches us the exclusion of boasting in the Christian confession of sin.
“That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.”
“Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.”
“Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved.”
“I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only.”
(Ez. 16:62, Rom. 3:19, 27, Isa. 57:10, Psa. 71:16)
The very definition of confession is to say the same as God concerning it. The Greek word “homologia” means “same word”. God declares in His law that we have no righteousness, and that He demands us to have a perfect righteousness to approach Him. Adam in paradise possessed a creature’s righteousness, and therefore was able to approach God, but he lost is and became filthy and defiled by sin. Therefore God requires of us repentance and faith, seeing that we have lost our righteousness and have need of another outside of ourselves for redemption. Confession of sin is essential to faith, and they cannot exist or operate without each other. Faith respectively is believing God, and confession of sin specifically is believing what God says concerning your horrible estate, and asking Him for pardon. Hosea 14:1-2 says, “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.” If we are received graciously by the Lord, and receive pardon of sin at His own hand, and not for any righteousness we have done, let us therefore consider that it is an evil thing to boast of one’s works or free will. What madness lies in men’s hearts that they would say they have merited forgiveness? Does forgiveness not flow from the free mercy of God? Did He not send His Son into the world to show us that we can merit for ourselves nothing good? Does not forgiveness negate the possibility of merit? These things are so contrary to each other, and yet there is a multitude of proud persons in our own nation that say they have received pardon from sin because they made a decision! Is this not the epitome of blasphemy, and treading on the blood of Christ? Truly, when God saves a soul from death He makes him to see his sin, and confess it in order that He may be gracious and have mercy upon him. Therefore if we have confessed that we are guilty in Adam’s transgression, defiled, unrighteous and without hope, how can we then say that we have done something to deserve it? What devilish treachery would this be? Nay, truly those who have confessed their sins can never boast in their own works, for such boasting is antithetical to the Christian religion and can never be reconciled with it, as the prophet Ezekiel says concerning us, “That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.” Therefore, we conclude that all Arminian boasting, all boasting of merit, and attributing any righteousness to man whether by denying original sin, or holding that common grace allows for room for works is so utterly inconsistent with this Christian confession of sin that it can never be reconciled, and they which hold in their mind any confidence in their own works have nothing to do with the Christian religion and have need to humble themselves before God lest He break out like a fire and consume them from the earth. “Go and learn what this meaneth: I will have mercy, and not sacrifice.”

4. It necessarily follows that if boasting is excluded by the law of faith, then Arminianism, and modern Calvinism is not Christianity.
We must remember here the words of our Savior, “I desire mercy and not sacrifice.” And Paul also saying, “We are the circumcision who have no confidence in the flesh.”
Now, Paul does not here say we have small confidence, or less confidence, or barely any confidence, but he verily saith that all those who are the true circumcision have cut themselves off from boasting in works, and hoping to be justified by the law. For the Arminians say that man must exercise his free will in order to be saved. It is not longer grace, but grace and works, which is no grace at all. They would make themselves differ by their freedom of choice. But our God is in the heavens, and does whatsoever pleaseth Him, as the book of Daniel also testifies saying, “All the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?” Therefore we see that this pernicious doctrine of free will is entirely antithetical to the law of faith inasmuch as it makes faith into a meritorious work, and a condition by which we are elected. These damnable and perverse doctrines have no place in the Christian church, but will in all places lead those who hold to them to the pit of hell. No man who has seen his sin and misery in the law can turn again and say, “I have done something of my own accord.” The law shuts our mouths to this kind of impudent boasting. But there is in our days a much more subtle manner of boasting among the hypocrites. Not being content with the pure words of God and looking to establish themselves above others by their defiled works, there are some who openly profess to believe the gospel, and that glorious doctrine which is consistent with divine truth but piece by piece work to oppose the gospel, by bringing in subtle distinctions, and misconstrued definitions of the corruption of man, the effectual work of Christ, and the powerful grace of the Spirit, for seeking to elevate one man above another, and raise themselves above the rest they say that man is not as bad as he can be, and it is not true to say that man is utterly or viciously depraved. Here they betray themselves, and show plainly that they are still in bondage to the devil, blind to their sin and moral depravity,
as John Owen says, “denying original sin is one argument to prove it.” But the doctrine of sin is not the only front they assault by their traditions and sophisms, and if we spent time refuting all their egregious lies and errors we would never move on, for the devil has used them greatly to destroy the Reformed church and bring her back to agreement and amity with Rome and has given them thousands of subterfuges and subtleties to suppress the truth and give credence to the lie. So we will here only discuss a few of the most major, which show beyond all controversy that they are not of faith, because they boast in works. The first is their denial of sin which is evident by their esteeming one man above another as pertaining to moral corruption. As the Pharisee who prayed saying, “I thank thee that I am not like other men…” denied his state of sin and misery so do these by saying man is not as bad as he can be. But they also say that whenever the gospel is preached, God desires all men to be saved, taking the Arminian interpretation of Ezk. 33:11, 2. Pet. 3:9, and other such verses which they do not understand and therefore wrest to their own destruction. For if God truly desires all men to be saved in any context, whether eternal or momentary, then He must by necessity desire for His own decree for their destruction to be overthrown, and when men are cast by Him into hell, He must needs hesitate, and not be very much angry with them at all. This is no true God but a dumb idol which cannot speak, nor hear, nor know. For if God desires all to be saved but casts most of the world into hell, then His will must be greatly frustrated, and His work of salvation in need of improvement. This doctrine is utter madness and by it they betray their unbelief and love for Arminian doctrine. But the final point which is significant to note is their insistence that Arminians can be Christian too. They say things like, “they are saved by blessed inconsistency” or “saved by fallacious inconsistency” or, “they don’t really believe what they say” and many other such monstrous statements of rank derangement that show that their minds are twisted and formed by the devil; For the scripture verily proves many times that men are saved through belief in the truth, and that no man can come to the Father but by Christ who is the truth. Those therefore that believe the lie cannot at one and the same time believe the truth. This they know in their conscience, but being destitute of the truth desire their brethren the Arminians to be justified because they believe the same corrupt doctrines, only they seek to cover over it with Reformed words. No one is saved by fallacious inconsistency, and if you believe that its possible you have not yet come to the first step in saving faith, which is the condemnation of all pride and boasting and hope of justification by works through the law. This not even to mention their damnable and perverse doctrine of common grace, their denial of limited atonement, their hatred of the doctrine of reprobation, their rank covetousness and their compromise with worldly and carnal practices. So we see that Arminianism and modern Calvinism which seeks to justify Arminianism and downplay truth and sound doctrine are not fellow believers, but hypocrites, heretics, liars, deceivers, and sons of the devil who have their portion in this world, and will be cast into the lake of fire which burns forever and ever.

5. We learn from this text also that man’s works are by nature wholly defiled and cannot please God, yea are an abomination to Him. “and not sacrifice”
“But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”
“But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.”
“To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts?”
“He that turneth away his ear from hearing the law, even his prayer shall be abomination.”
“A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.”
“I will declare thy righteousness, and thy works; for they shall not profit thee.”
(Heb. 11:6, Isa. 64:6, Isa. 1:11-12, Prov. 28:9, Matt. 7:18-19, Isa. 57:12)
We have already at length proved the natural corruption of man and his utter uselessness, unprofitableness and enmity with God, so we will be brief here. It is important to note that this text teaches us that man’s works do not please God, as the aforementioned texts evidence. We are taught at the very beginning of scripture immediately following the fall that men being only able to do wickedness would offer their own works upon an altar expecting God to receive them. This is the express reason why Cain slew Abel, even because his works were evil, and his brother’s righteous by faith. This offering of Cain is the essence of self-righteousness, even presuming that one’s own works are acceptable to God. But man’s works are defiled, filthy, abominable, and he that approaches God with the intent of justifying himself in his mind, vainly imagining that he has done something to earn salvation, whether a work, or even faith itself (which faith is the antithesis of the faith of scripture), will not be justified in God’s eyes, but will be consumed before Him and cast into the furnace of everlasting fire. Our God is a consuming fire, and He will assuredly punish man for his rebellion. Every sin deserves God’s wrath and curse, both in this life and in that which is to come. Therefore according to the rule of immutable justice man is cursed in this life, subject to death, and liable to the flames of hell where he will be tormented forever, world without end. Every work he imagines to perform to deliver him from this will add fuel to the fire of his everlasting pain and torment.

6. That faith is a humble grace and receives from God’s hand the free forgiveness of sins, and the gift of everlasting life. “Not the righteous, but sinners.”
“For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:  Because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed.”
“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 by faith.”
(Rom. 4:14-16, Phil. 3:9)
Here we learn also that faith is not a boasting grace, not a self-justifying faith, or a proud faith wherein we attribute to ourselves power to exercise it, and imagine that we commend ourselves to God because of it. But faith is a humble grace, a passive grace, a receiving grace whereby we knowing that we are unable to approach the throne of God while polluted with the least tincture of sin do beseech Him that He would take away our sins and receive us graciously, only through the righteousness of the Lord Jesus Christ. This is what the prophets exhorted to, saying to the people, “return to the LORD.” For to confess one’s sins in the sight of God, and know that we have erred, that we have not done those things in His law that we ought to have done, and we have done all those things which His holy law hath condemned, to cast one’s self at the mercy of God, and plead as one who has no hope, to utterly despair of self, and the righteousness which comes by working, this is the essence of faith, and apart from this, there is no faith.
Thomas Watson says, “Faith is going out of one’s self, being taken off from our own merits, and seeing we have no righteousness of our own. “Not having my own righteousness.” Self-righteousness is a broken reed, which the gracious soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God’s justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help—but he must perish unless he can find help in another. The soul casts itself upon Jesus Christ; faith rests on Christ’s person. Faith believes the promise; but that which faith rests upon in the promise—is the person of Christ: therefore the spouse is said to “lean upon her Beloved.” Faith is described to be “believing on the name of the Son of God,” namely, on his person. The promise is but the cabinet, Christ is the jewel in it which faith embraces. The promise is but the dish, Christ is the food in it which faith feeds on. Faith rests on Christ’s person, “as he was crucified.” It glories in the cross of Christ. Gal 6:14. To consider Christ crowned with all manner of excellencies, stirs up admiration and wonder; but Christ looked upon as bleeding and dying, is the proper object of our faith; it is called therefore “faith in his blood.” Rom 3:25.”

7. That the free forgiveness of sins is promised to the broken, and salvation to the humbled sinner.
“For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” “Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” “God resisteth the proud, but giveth grace unto the humble.”
(Psa. 51:16-17, Ezk. 33:10-11, Isa. 55:1, Jam. 4:6)
“Not the righteous, but sinners.”
We must also observe the nature of the effectual call, and the free offer of grace which is by Christ alone, for it is an immovable truth that Christ calls sinners out of darkness, and offers Himself to them as their Savior, but how this is done must be distinguished, for we ought not to suppose that Christ offers Himself to the proud, and humble alike, but only to the humble. Therefore while it is certain that God resisteth the proud, and scorneth them, reserving them for judgment, there is great reason therefore to humble ourselves before God, and before the authority of His law. If the law bears no rule over our conscience, we will not be moved by it to seek after grace from above, and if the law be used in our mind to justify, we will never thirst after grace, or seek redemption in another. Therefore God resists the proud and lawless alike who reject His law as their authority, and He resists the proud and self-righteous who suppose that they shall commend their souls to Him by their own obedience. But God truly offers His grace and mercy to those who ask Him for it, being driven out of themselves by the terror of the law, and driven to despair of self-justification by God’s justice which is set against them on account of sin. Then, when the law does its work on the conscience, by the omnipotent power of God, the soul is softened, and made read to receive the free offer of grace and redemption in Christ Jesus for their everlasting salvation, and their justification before God. The law makes us to cry out, “Woe is me, for I am undone, for I am a man of unclean lips… for my eyes have seen the King, the LORD of Hosts.” And, “How can man be just before God?” and, “If our sins lie heavy upon us, and we pine away in them, how shall we then live?” and again, “What must I do to be saved?” For when the great thunderclaps of the law terrify the sinner, and he knows himself to be without hope, and without righteousness before an infinitely holy God, then he is led by the hand to seek redemption and righteousness in another, even in the Lord Jesus Christ who is made righteousness for us. Therefore as the prophet says, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” The freeness of grace is seen by those who are humbled, and they beholding the mercy and justice of God in Christ, do believe on Him for everlasting life. Therefore, while God doth always resist the proud, yet He never turns away those who cry out to Him for mercy and forgiveness, for that this cometh of His own Spirit, and by His law He Himself is pleased to show them their poverty, that they might be made rich in His abundant grace. We ought never to fear therefore that God is able and willing to forgive us, so long as we are truly humbled and repentant for sin, knowing that it is of God’s grace that we see the true nature of our sins, and thereby are led to seek grace in the righteousness of another, even Jesus Christ, and being thus justified by his own righteousness through faith, we are mercifully led to seek the sanctification of the soul, knowing that the LORD is pleased by righteousness and holiness. Therefore the apostle saith, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” (1 Cor. 1:30)

8. That the life of those who are justified is a life of sanctification, repentance, and putting off the old man.
“Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Create in me a clean heart, O God; and renew a right spirit within me.” “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”
(Psa. 51:1, 10, Prov. 28:13, 2 Cor. 7:10)
“I have come to call sinners to repentance.”
We have heretofore laid the axe to the root of Arminianism and all false religions of boasting, but here a word must be said against the other head of that serpentine dragon, even against antinomianism, which with its subtle profession of imputed righteousness goes about to deny the fruits of righteousness which is obedience to the law of God. For if man is saved in any part by his own free will, then he is judged by another standard and not the law of God, for the law demands perfection, and if man is not obliged by that principle to lead a life of holiness in conformity to the law of God, then he is judged and commanded by some other standard and not the law of God. These are the two major false religions in the church today, one that boasts in works, and the other which denies works. This second corrupt principle of antinomianism supposes that since God saves us by grace, and imputes righteousness without works, then it follows that there are no works to perform, and we are left in our sinful misery. We must see that neither of these sects of troublers believe in any Savior at all, the one denying Christ’s sacrifice as the only proper atonement and propitiation for sin, and the other denying God’s righteous law having any consequence or part in religion. But we know that God calls the sinner out of misery, by working faith and repentance in him. Faith is properly defined as believing God, and repentance as the turning of the soul from false doctrine, and evil works toward truth and holiness. Therefore this text clearly teaches us that those whom God calls to partake of the righteousness of His Son, He also calls to a life of sincerity in the Spirit, and obedience to His revealed will. This is not to suppose that our works are perfect, or that we are not without sin in this life, but that a true and living principle of holiness is established in the heart of a humbled sinner, and by that principle, he is led by the hand out of his previous life of ignorance and sin and into a life of truth and true sanctification.
Paul says in Rom. 8:7, “The carnal mind is enmity against God, for it is not subject to the law of God, nor indeed can be. So then, those that are in the flesh cannot please God.” The Psalm also says, “Thou hast loved righteousness and hated wickedness.” Therefore by calling us to repentance, God is calling us to forsake the works of darkness, and put on the armor of light. We are commanded by God to put off sin, and be clothed with righteousness, to put off ignorance, and be crowned with knowledge, to put off sloth, and be equipped with zeal for the truth, to put off hypocrisy, and put on sincerity, and to wholly reject and oppose all those things which are contrary to God’s law.
We ought to closely observe this principle of scripture, that God is pleased by obedience to His revealed will, and His will is contained in the moral law. God requires sincerity, holiness, meekness, mercy, faithfulness, truthfulness, zeal, and love, and He hates the works of darkness, which are the things of the flesh, pride, lust, foolishness, vanity, covetousness, and idolatry. Therefore being called out of darkness, we are called to obedience, and not to slothfulness, or sinfulness. We do not remain totally depraved, but we are delivered from that estate, and brought into an estate of salvation by our Redeemer. And being justified by faith, we are adopted into the kingdom of God, and made partakers of all the benefits of the sons of God, the chiefest of which is sanctification. Therefore it is our duty to obey God, as sons of light, and it is a distinct privilege and honor to heartily keep His commandments, knowing that righteousness is everlasting, and all those works of holiness that are wrought in us, shall in due time reap everlasting rewards. Therefore, let us humble ourselves before God, and know that His law demands of us what we cannot perform by nature, for we are weak, stubborn and self-willed. Let us humbly beg Him for mercy to forgive us, and grace to enable us, that His life might be manifest in us, that shining as lights in the world, we might show forth His marvelous love, and commit ourselves to good works, hearkening to His word, and devoting ourselves to obedience to His commandments.

9. That self-abhorrence is essential to the confession of sin.
“And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed.” “If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant..” “ That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.”
(Ezk. 20:43, 36:31, Lev. 26:4-42, Ezk. 16:63)
In today’s wicked world which is almost altogether drowned in self-love and hypocrisy, it is ever incumbent upon us to look into scripture, and to raise our minds on things above, that we might not be swallowed up with their wickedness. Therefore in contemplating the majesty of God, we must ever be ready to look into ourselves and examine ourselves, to judge whether we be in Christ or no. A man cannot then in such a way examine himself in the light of God’s majesty without being filled with hateful thoughts towards his previous way of thinking, and his natural inclinations which are averse to God. When God instills in our hearts a love for His law by the omnipotent power of the Spirit, He causes us by that principle to hate what before we had loved more than anything, and to love that which we hated. He causes us and enables us to love His law, and to hate ourselves. Proverbs 20:27 says, “The spirit of man is the candle of the Lord, searching all the inward parts of the belly.” And the apostle also says, “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.” Therefore being that no man can truly understand his guilt, or his iniquity except God reveal it to him by His Spirit, so it is the mark of a true believer to understand himself as a sinner, and guilty before God, and loathe himself for all his abominable iniquities which separate him from God. God teaches us to see ourselves as He sees us, which is ugly, detestable and full of all iniquity, and therefore seeing that we are not what He would have us be, we are led to abhor the flesh, and the life of sin that remains in us, and yearn after greater effusions of the Spirit to enliven us in spiritual activity, and mortify the sinful deeds of the body. Therefore we see that in humbling us by His law, God shows us our nature, and causes us to hate ourselves for the sake of God’s law which we regard as holy, good and perfect. Being led by the Spirit, we are enabled to crucify the flesh, and put on the works of righteousness, even as they flow freely from the grace of God which He pours out on us abundantly through Jesus Christ our Savior. “He must increase, I must decrease.” Being united to Christ, and increasing daily in our love for Him, we are made partakers of His divine nature, which is knowledge, righteousness and holiness. Having a love for Christ and desiring to be brought into conformity to His law, we are made to hate the sinful deeds of the flesh, and to groan for the gift of the Spirit which dwelling in us leads us to life everlasting. Amen.

Application.
Having explained the doctrine which can be drawn from this text, I now hope to hammer in some points of application that the house might be stable, and we might ever strive and vigilantly endeavor towards works of holiness, and apply ourselves to growing in love for the truth, sound doctrine and live in a manner well pleasing to God. For inasmuch as God would have us learn pure and sound doctrine from the word, so He would have us live in a manner consistent with it, as He testifies in the seventh chapter of Matthew saying, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matt. 7:24-27)
Therefore,
1. Go and learn the proper distinction between law and gospel.
“Go ye, and learn what that meaneth, I will have mercy and not sacrifice.”
Here is a command from the Lord Christ to go and learn what the prophet means when he says, “I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously against me.” The Pharisees hoped to receive their justification from men, and therefore sought it by the works of the law. They had forgotten the law which condemned them as sinners, and put it far from their minds that Adam had fallen from his original state of righteousness. This is the first principle God would have us learn in His school. That man is fallen, and only God can restore and renew him to an estate of salvation. Therefore, go and learn what this meaneth, “I will have mercy.” For if man is upright, no mercy is needed, and if man can attain to righteousness by the law, then God permitting him into heaven is not grace but reward for merit. But Jesus knowing the natural hypocrisy of men says, “Go and learn,” For Hosea saith in the same passage, “I desire the knowledge of God more than burnt offerings.” Therefore if God will have mercy, and He delights in the knowledge of God, it behooves us as His creatures to know Him, and to see ourselves as utterly filthy before His majesty, that we might be humbled thereby and come to Him truly, and with a sincere and broken heart. For only when the heart is broken by the law is it made malleable, and willing to receive mercy at the hands of another- even Christ. Therefore, go and learn what the scripture saith regarding man, and the fall, man’s condition, his misery apart from God, and his abiding under the curse if but one commandment is left undone. Go and learn the holiness of God, and see what threatenings and destruction came upon a stubborn and rebellious people, even those who were called by His name, who did not submit themselves to this principle of humility and self-detestation. Go and learn from the law that thereby you are condemned, and not approved. Go and see that the law instills terror, fear of judgment and the certainty of the wrath of God upon all who do not conform to it perfectly. And then learn that only those who see themselves as empty, and without righteousness, hateful to God, and condemned under the law will see any true value in the righteousness of Christ, and apprehend the mercy of God thereby. John Owen says, “Until men know themselves better, they will care very little to know Christ at all.”
Until men know themselves to be condemned by the law, they will never seek another means of justification. Therefore it is of the utmost importance that we seek righteousness by another law, even the law of faith, which grasps and clings to Christ for its hope and security, and hath no confidence in the flesh, or any kind of justification by the works of the law. Therefore let this be our principle, to examine ourselves, and see that we are horribly contrary to the law by nature, and let that lead us to a better way of justification, a more sure way, even the righteousness of another, the Lord Jesus Christ, who clothed Himself with mortal flesh to put away the body of sin, which was under the law, that our souls might be freed from its tyranny, and made able and willing to serve God with a clean conscience having been washed and made pure by His own blood. Let us then offer to God the free and joyous shouts of thanksgiving, praising His name for His wonderful work, and declaring His righteousness alone.

2. Confess your sins before God.
It behooves us as creatures under the bondage of sin to take them to the fountain to be cleansed. For it is certain that we can never escape the righteous judgment of God if we aim to cover our transgressions with outward hypocrisies, or false repentance, and we are sure to drive ourselves by the whip into the very pit of hell if we seek to run from him, and neglect this confession, for “Your sin will find you out.” The devil wanders about the earth seeking whom he may devour, and he has ways of ensuring that his children never come to this confession of sin. Among these obstacles to confession are,
i. A denial of the real state of apostasy that man is under since the fall.
The devil in order to prevent men from leaving his service covers their sins with a false righteousness. He will allow them to think of sin, but never to think seriously of sin. That is why most professors of the faith today think it of little consequence whether or not someone truly believes in the doctrine of original sin, because this is how one is led to the Biblical doctrine of faith. Therefore if we are commanded to confess our sins before God it is incumbent upon us to confess those sins which God intends for us to confess, which begins with original sin. Ensure then that your confession is real by admitting original and actual sin. Confess before God that you are a traitor from birth, and desire a new birth, that of the Spirit. Confess that you are a proud sinner, a wicked sinner, and hopeless if God drop not His free mercy from above and renew your soul. And we must not neglect to confess our actual sins before Him also, pouring our souls out and opening to Him our hearts, knowing that His law condemns the most secret sins as filth, and beseeching Him to wash them from us. Confess your sins before God, humble yourself before Him and He will lift you up.
ii. A flourishing outward estate.
The devil being called the god of this world knows how to use this world’s goods to trap and ensnare men in their natural condition, giving them false hopes of pleasure and happiness in the things of this world. For why would a man see his dire need for confession and repentance if he is happy to surfeit on the filthy vanities of this world? So we see that the passing pleasures of sin are most deceitful, and they are a trap which the devil lays for men’s souls. Prov. 23:5 says, “Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.” Truly all the things of this world including the carnal enjoyment of them is vanity. To set our affections on earth and not on heaven is to set them on nothing, yea as pertaining to time they are nothing because they are mutable, and have an end. Therefore the devil holds men in bondage and keeps them from repenting by showering them with wealth, fame, gifts and talents, and many other such things that blind them from the truth of the gospel. But we must not imagine that God hath not power to restrain him. He may be the devil, and exceedingly cunning and powerful, but he is a dog on a chain, let loose upon the wicked and rebellious sons of men by the inscrutable wisdom of God who Himself according to His own counsel sets men in slippery places, and then casts them down to destruction. So let us remember that is by the permission of God that he reigns over men and sets these obstacles in their way. When God would grant repentance, He will use His almighty power and deliver such a soul from this servitude. He will make bare His holy arm, and manifest His great salvation. But we must take great heed to the exhortations and commands of God to repent and believe, forasmuch as it is incumbent upon us as creatures to do so, knowing that it is by His own will and power that He saves us.
iii. A form of godliness which denies the power thereof.
The devil also deceives those who have an outward show of righteousness, because they were brought up in the church and not in the world, but do not have true grace implanted in the heart by regeneration. They may have confessed that they are sinners, and have done some things in order to show that they intend to reform their lives, but never coming to a true confession of sin, they remain stubborn and continue to hope for justification (even if it be in the slightest degree) through their own works. Therefore ensure that your good works come from a heart purified by faith, and this faith is that faith which worketh by love. For if God’s grace be truly implanted in the heart, it will indeed manifest itself by the fruit it bears. We do not decry good works, but we judge thus, that many hypocrites have prayed to be accepted by God on the basis that they have fasted, prayed, given to the poor, and such, and therefore many wicked men are given to do things that appear to men to be indeed righteousness, but that God calls iniquity. Therefore we ought to be continually confessing our sins before God, and even repent of the weakness and frailty of our works, knowing that God who is holy and just demands a righteousness infinitely more than we can offer. Therefore let us always look to Christ, and believe that He must present our works to God through His own work, or they are altogether worthless. Let us confess our sins daily before God, our slowness to learn the things of God, our failure to perform His will perfectly, and our cold affections toward Him that is so pure and good to so unworthy a people. Let us continually bless God for Jesus Christ who with His own precious blood purified us, and made us partakers of an eternal inheritance so that even though weak, and beset by many temptations, He is faithful to bring us to God and present us perfect before His exceedingly glorious presence.
iv. A cheap repentance.
The devil also keeps his followers from true confession by allowing them some sense of sin, and some sorrow for sin, but not so thorough as reaches to the heart. Therefore Esau sought repentance with tears, Saul sorrowed that he was stripped from the kingdom, and Ahab went about fasting and mourning. These reprobates were permitted by the devil to mourn for sin without admitting their actual guilt before God and thus were permitted by God to fall thereby. Ensure then that you are not proud of your humility, which is no humility but double pride! There are many who believe they will be justified by their works, some also who believe they will be justified by their own work of faith, and some still who believe they will be justified by their repentance. These are not true faith and repentance, but counterfeits, for genuine faith receives God’s word as true, which says man is utterly unable to work being averse to God and inclined to evil, and true repentance is antithetical to boasting therein. Let us recall to mind the law which condemns us and our best works as filthy and vanity, and let us look to Christ alone for righteousness and salvation, knowing that He will never cast away those who come to Him in truth. Let us confess our sins, knowing that He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

3. Endeavor after righteousness, which is the fruit of all true repentance.
“I came to call sinners to repentance.”
“Thou lovest righteousness and hatest iniquity.”
In calling us to faith and repentance, Christ is calling us out of sin and into a life patterned after His law. Therefore David says in the Psalm, “The law of the Lord is perfect, converting the soul.” The law of the Lord is the rule of our conversion, and the standard of our conversation. We have before testified that the law cannot deliver us from death inasmuch as it pronounces that we are under its curse, shut up under its abiding terror, but verily though no man is saved by the law, yet no man is saved without it. No one is brought to the realization of his sin and misery except the law comes to convict him as a miserable sinner, and no man applies himself to do that which pleases God except he apply himself to the law of God. Therefore David says again, “Blessed is the man whose delight is in the law of the Lord.” Teaching us that if we would be blessed, and walk in a manner pleasing to God, it must be in conformity and obedience to God’s revealed will. Therefore by the right use of the law we manifest that we are not like the hypocrites who substitute another way of pleasing God, inasmuch as we confess that Christ alone can perform the law perfectly, and that being utterly devoid of that original righteousness which seeks conformity to the law, we must look to Him for salvation. For verily if the law is not upheld, then will men seek another manner of pleasing God, (that is another kind of righteousness) and will never see themselves as wholly destitute of that righteousness which God demands of all those that would stand in His holy presence. Therefore by the wisdom of God, the law which condemns us, drives us to Christ for righteousness, and therefore seeing the blessed mercy of God in Christ, we are the more behooved to do Him what service He requires of us, which duty is obedience to His law. Augustine said, “My hope is only in thy exceedingly great mercy. Give what thou commandest, and command what thou wilt.” By this principle we escape the tyranny of the false gospel of legalism, and the false gospel of antinomianism. The Lord leads us out of darkness, and does not permit us to stray to the right hand, nor to the left, guiding us by His word. The straight and narrow way which leads to life is none other than the doctrine of the law and the gospel. The law because without a law to condemn, there is no gospel to save, and the gospel because if only law, then surely man is utterly hopeless and remaineth in bondage, subject to the miseries of this life, to death itself and to the pains of hell forever. Therefore Christ saves us by His mercy, and rules and reigns over us by His law, and we being truly repentant for sin, and knowing ourselves to be utterly unworthy to stand before Him, are the more encouraged to seek from His own mouth what He would have us to do, and therefore drawing from Him the grace to enable us as from a living fountain, we are enlivened and quickened in spirit by His own power to live dependent on His grace and do show forth His work in us by endeavoring fervently to love Him with a pure heart of faith, and diligently keep His commandments.