not hearken to the voice of his Shepherd; but gave himself up to that
slavish fear, and thereby quenched the Spirit.
Then God disappeared, and faith and love being extinct, he committed
the outward sin. _Walking not uprightly_, not _according to the truth
of the gospel_, he _separated himself_ from his Christian brethren, and
by his evil example, if not advice also, _compelled_ even _the Gentiles
to live after the manner of the Jews_; to entangle themselves again
with that _yoke of bondage_, from which _Christ had set them free_.
Thus it is unquestionably true, that he who is born of God, keeping
himself, doth not, cannot commit sin; and yet, if he keepeth not
himself, he may commit all manner of sin with greediness.
III. 1. From the preceding considerations we may learn, first, To give
a clear and incontestible answer, to a question which has frequently
perplex many, who were sincere of heart. Does sin precede or follow the
loss of faith? “Does a child of God first commit sin, and thereby lose
his faith? Or does he lose his faith first, before he can commit sin?”
*I answer, some sin of omission at least, must necessarily precede the
loss of faith: some inward sin. But the loss of faith must precede the
committing outward sin.
*The more any believer examines his own heart, the more will he be
convinced of this: that _faith working by love_, excludes both inward
and outward sin from a soul _watching unto prayer_: that nevertheless
we are even then liable to temptation, particularly to the sin that
did easily beset us: that if the loving eye of the soul be steddily
fixed on God, the temptation soon vanishes away: but if not, if we are
[46]ἐξελκόμενοι, (as the apostle _James_ speaks) _drawn out_ of God by
our _own desire_, and δελεαζόμενοι, _caught by the bait_ of present or
promised pleasure: then that _desire conceived_ in us, _brings forth
sin_; and having by that inward sin destroyed our faith, it casts us
headlong into the snare of the devil, so that we may commit any outward
sin whatever.
2. *From what has been said, we may learn, secondly, what the life of
God in the soul of a believer is; wherein it properly consists; and
what is immediately and necessarily implied therein. It immediately and
necessarily implies, the continual inspiration of God’s holy Spirit:
God’s breathing into the soul, and the soul’s breathing back what
it first receives from God: a continual action of God upon the soul,
and re-action of the soul upon God: an unceasing presence of God, the
loving, pardoning God, manifested to the heart, and perceived by faith;
and an unceasing return of love, praise, and prayer, offering up all
the thoughts of our hearts, all the words of our tongues, all the works
of our hands, all our body, soul, and spirit, to be an holy sacrifice,
acceptable unto God in _Christ Jesus_.
3. *And hence we may, thirdly, infer, the absolute necessity of
this re-action of the soul (whatsoever it be called) in order to the
continuance of the divine life therein. For it plainly appears, God
does not continue to act upon the soul, unless the soul re-acts upon
God. He prevents us indeed with the blessings of his goodness. He first
loves us, and manifests himself unto us. While we are yet afar, he
calls us to himself, and shines upon our hearts. But if we do not then
love him who first loved us, if we will not hearken to his voice; if
we turn our eye away from him, and will not attend to the light which
he pours upon us: his Spirit will not always strive; he will gradually
withdraw, and leave us to the darkness of our own hearts. He will not
continue to breathe into our soul, unless our soul breathes toward him
again; unless our love, and prayer, and thanksgiving return to him, a
sacrifice wherewith he is well pleased.
4. Let us learn, lastly, to follow that direction of the great apostle,
_Be not high-minded, but fear_. Let us fear sin, more than death or
hell. Let us have a jealous (though not painful) fear, lest we should
lean to our own deceitful hearts. _Let him that standeth take heed lest
he fall._ Even he who now standeth fast in the grace of God, in the
_faith_ that _overcometh the world_, may nevertheless fall into inward
sin, and thereby _make shipwreck of his faith_. And how easily then
will outward sin regain its dominion over him? Thou therefore, O man of
God, watch always; that thou mayest always hear the voice of God. Watch
that thou mayest pray without ceasing, at all times and in all places,
pouring out thine heart before him. So shalt thou always believe, and
always love, and never commit sin.
SERMON XX.
THE LORD OUR RIGHTEOUSNESS.
JEREMIAH xxiii. 6.
_This is his name, whereby he shall be called_,
THE LORD OUR RIGHTEOUSNESS.
1. HOW dreadful, and how innumerable are the contests, which have
arisen about religion? And not only among the children of this world,
among those who knew not what true religion was: but even among the
children of God, those who had experienced _the kingdom of_ God _within
them_, who had tasted of _righteousness and peace, and joy in the Holy
Ghost_? How many of these in all ages, instead of joining together
against the common enemy, have turned their weapons against each other,
and so not only wasted their precious time, but hurt one anothers
spirits, weakened each others hands, and so hindered the great work of
their common Master! How many of the weak have hereby been offended?
How many of the _lame turned out of the way_? How many sinners
confirmed in their disregard of all religion, and their contempt of
those that profess it? And how many of _the excellent ones upon earth_
have been constrained to _weep in secret places_?
2. What would not every lover of God and his neighbour do, what would
he not suffer to remedy this sore evil? To remove contention from the
children of God? To restore or preserve peace among them? What but
a good conscience would he think too dear to part with, in order to
promote this valuable end? And suppose we cannot _make_ these _wars
to cease in all the world_, suppose we cannot reconcile all the
children of God to each other, however let each do what he can, let
him contribute if it be but two mites, toward it. Happy are they who
are able in any degree to promote _peace and good will among men_!
Especially among good men: among those that are all listed under the
banner of _the Prince of peace_; and are therefore peculiarly engaged,
_as much as lies in them_, to _live peaceably with all men_.
3. It would be a considerable step toward this glorious end, if
we could bring good men to understand one another. Abundance of
disputes arise purely from the want of this, from mere misapprehension.
Frequently neither of the contending parties understands what his
opponent means; whence it follows, that each violently attack the
other, while there is no real difference between them. And yet it
is not always an easy matter, to convince them of this. Particularly
when their passions are moved: it is then attended with the utmost
difficulty. However it is not impossible: especially when we attempt it,
not trusting in ourselves, but having all our dependence upon him, with
whom all things are possible. How soon is he able to disperse the cloud,
to shine upon their hearts, and to enable them, both to understand each
other, and _the truth as it is in Jesus_!
4. One very considerable article of this truth is contained in the
words above recited, _This is his_ name whereby he shall be called,
_The Lord our righteousness_: a truth this, which enters deep into
the nature of Christianity, and in a manner supports the whole frame
of it. Of this undoubtedly may be affirmed, what Luther affirms
of a truth closely connected with it, it is _Articulus stantis vel
cadentis ecclesiæ_: the Christian church stands or falls with it. It
is certainly the pillar and ground of that faith, of which alone cometh
salvation: of that _Catholic_ or universal faith, which is found in all
the children of GOD, and which “unless a man keep whole and undefiled,
without doubt he shall perish everlastingly.”
5. Might not one therefore reasonably expect, that however they
differed in others, all those who name the name of Christ, should agree
in this point? But how far is this from being the case? There is scarce
any wherein they are so little agreed: wherein those who all profess
to follow Christ, seem so widely and irreconcileably to differ. I say
_seem_; because I am throughly convinced, that many of them only seem
to differ. The disagreement is more in words than in sentiments: they
are much nearer in judgment than in language. A wide difference in
language there certainly is, not only between protestants and papists,
but between protestant and protestant; yea, even between those who all
believe justification by faith; who agree, as well in this, as every
other fundamental doctrine of the gospel.
6. But if the difference be more in _opinion_ than real _experience_,
and more in _expression_ than in _opinion_, how can it be, that even
the children of God should so vehemently contend with each other on the
point? Several reasons may be assigned for this; the chief is their not
understanding one another; joined with too keen an attachment to their
_opinions_, and particular modes of _expression_.
In order to remove this, at least in some measure, in order to our
understanding one another on this head, I shall by the help of God
endeavour to shew,
I. What is the righteousness of Christ;
II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.
And I. What is the righteousness of Christ? It is twofold, either his
divine or his human righteousness.
1. His divine righteousness belongs to his divine nature, as he is Ὁ ὠν.
_He that existeth, over all_, God, _blessed for ever_: the supreme, the
eternal: “Equal with the Father, as touching his godhead, tho’ inferior
to the Father, as touching his manhood.” Now this is his eternal,
essential, immutable holiness; his infinite justice, mercy and truth:
in all which _he and the Father are one_.
But I do not apprehend that the divine righteousness of Christ, is
immediately concerned in the present question. I believe few, if any,
do now contend, for the _imputation_ of _this_ righteousness to us.
Whoever believes the doctrine of imputation, understand it chiefly, if
not solely of his human righteousness.
2. The _human righteousness_ of Christ, belongs to him in his
human nature; as he is _the Mediator between_ God _and man, the man
Christ Jesus_. This is either _internal_ or _external_. His internal
righteousness is the image of God, stampt on every power and faculty
of his soul. It is a copy of his divine righteousness, so far as it can
be imparted to a human spirit. It is a transcript of the divine purity,
the divine justice, mercy and truth. It includes love, reverence,
resignation to his Father; humility, meekness, gentleness; love to lost
mankind, and every other holy and heavenly temper: and all these in the
highest degree, without any defect, or mixture of unholiness.
3. It was the least part of his _external righteousness_, that he
did nothing amiss: that he knew no outward sin of any kind, neither
was _guile found in his mouth_: that he never spoke one improper
word, nor did one improper action. Thus far it is only a _negative_
righteousness, tho’ such an one as never did, nor ever can belong
to any one that is born of a woman, save himself alone. But even
his outward _righteousness_ was _positive_ too. _He did all things
well._ In every word of his tongue, in every work of his hands, he did
precisely the _will of him that sent him_. In the whole course of his
life, he did the will of God on earth, as the angels do it in heaven.
All he acted and spoke was exactly right in every circumstance. The
whole and every part of his obedience was complete. _He fulfilled all
righteousness._
4. But his obedience implied more than all this: it implied not only
doing, but suffering: suffering the whole will of God, from the time
he came into the world, till _he bore our sins in his own body upon
the tree_: yea, till having made a full atonement for them, _he_ bowed
his head, and gave up the ghost. This is usually termed the _passive_
righteousness of Christ, the former, his _active_ righteousness. But
as the active and passive righteousness of Christ were never in fact
separated from each other, so we never need separate them at all,
in speaking or even thinking. And it is with regard to both these
conjointly, that Jesus is called _The Lord our righteousness_.
II. But when is it, that any of us may truly say, _The Lord our
righteousness_? In other words, when is it that the righteousness of
Christ is _imputed_ to us, and in what sense is it imputed?
1. Look thro’ all the world, and all the men therein are either
believers or unbelievers. The first thing then which admits of
no dispute among reasonable men is this. To all believers the
righteousness of Christ is imputed; to unbelievers it is not.
“But when is it imputed?” When they believe. In that very hour the
righteousness of Christ is theirs. It is imputed to every one that
believes, as soon as he believes: faith and the righteousness of Christ
are inseparable. For if he believes according to scripture, he believes
in the righteousness of Christ. There is no true faith, that is,
justifying faith, which hath not the righteousness of Christ for its
object.
2. It is true, believers may not all speak alike; they may not all use
the same language. It is not to be expected that they should: we cannot
reasonably require it of them. A thousand circumstances may cause them
to vary from each other, in the manner of expressing themselves. But
a difference of expression does not necessarily imply a difference
of sentiment. Different persons may use different expressions, and
yet mean the same thing. Nothing is more common than this, although
we seldom make sufficient allowance for it. Nay, it is not easy for
the same persons, when they speak of the same thing at a considerable
distance of time, to use exactly the same expressions, even though they
retain the same sentiments. How then can we be rigorous, in requiring
others, to use just the same expressions with us?
3. We may go a step farther yet. Men may differ from us, in their
opinions as well as their expressions, and nevertheless be partakers
with us, of the same precious faith. ’Tis possible they may not have
a _distinct apprehension_, of the very blessing which they enjoy.
Their _ideas_ may not be so _clear_, and yet their experience may
be as sound as ours. There is a wide difference between the natural
faculties of men, their understandings, in particular. And that
difference is exceedingly increased, by the manner of their education.
Indeed this alone may occasion an inconceivable difference, in their
opinions of various kinds. And why not, upon this head, as well as on
any other? But still, though their opinions as well as expressions, may
be confused and inaccurate, their hearts may cleave to God through the
Son of his love, and be truly interested in his righteousness.
4. Let us then make all that allowance to others, which were we in
their place, we should desire for ourselves. Who is ignorant (to touch
again on that circumstance only) of the amazing power of education? And
who that knows it, can expect, suppose, a member of the church of Rome,
either to think or speak clearly on this subject? And yet if we had
heard even dying Bellarmine cry out, when he was asked, “_Unto which
of the saints wilt thou turn?_” “_Fidere meritis Christi tutissimum_:
It is safest to trust in the merits of Christ:” would we have affirmed
that notwithstanding his wrong opinions, he had no share in his
righteousness?
5. “But in what sense is this righteousness imputed to believers?” In
this: all believers are forgiven and accepted, not for the sake of any
thing in them, or of any thing that ever was, that is, or ever can be
done by them, but wholly and solely for the sake of what Christ hath
done and suffered for them. I say again, not for the sake of any thing
in them or done by them, of their own righteousness or works. _Not
for works of righteousness which we have done, but of his own mercy he
saved us. By grace ye are saved thro’ faith.――Not of works, lest any
man should boast_: but wholly and solely for the sake of what Christ
hath done and suffered for us. We are _justified freely, by his grace,
thro’ the redemption that is in Jesus Christ_. And this is not only
the means of our _obtaining_ the favour of God, but of our continuing
therein. It is thus we come to God at first: it is by the same we come
unto him ever after. We walk in one and the same _new_ and _living way_,
till our spirit returns to God.
6. And this is the doctrine, which I have constantly believed and
taught, for near eight and twenty years. This I published to all the
world in the year 1738, and ten or twelve times since, in those words,
and many others to the same effect, extracted from the homilies of our
church. “These things must necessarily go together in our justification,
upon God’s part his great mercy and grace, upon Christ’s part, the
satisfaction of God’s justice, and on our part, faith in the merits of
Christ. So that the grace of God doth not shut out the righteousness
of God in our justification, but only shutteth out the righteousness
of man, as to _deserving_ our justification.”
“That we are justified by faith alone, is spoken to take away
clearly all merit of our works, and wholly to ascribe the _merit_
and _deserving_ of our justification to Christ only. Our justification
comes freely of the mere mercy of God. For whereas all the world was
not able to pay any part toward our ransom, it pleased him, without any
of our deservings, to prepare for us Christ’s body and blood, whereby
our ransom might be paid, and his justice satisfied. Christ therefore
is now the righteousness of all them that truly believe in him.”
7. The hymns published a year or two after this, and since republished
several times (a clear testimony that my judgment was still the same)
speak full to the same purpose. To cite all the passages to this effect,
would be to transcribe a great part of the volumes. Take one for all,
which was reprinted seven years ago, five years ago, two years ago, and
some months since.
“Jesu, thy blood and righteousness
My beauty are my glorious dress:
Midst flaming worlds in these array’d
With joy shall I lift up my head.”
The whole expresses the same sentiment, from the beginning to the end.
8. In the sermon on justification published nineteen, and again seven
or eight years ago, I express the same thing in these words, p. 87. “In
consideration of this, that the Son of God hath _tasted death for every
man_, God hath now _reconciled the world unto himself, not imputing to
them their former trespasses_. So that for the sake of his well-beloved
Son, of what he hath done and suffered for us, God now vouchsafes on
one only condition (which himself also enables us to perform) both to
remit the punishment due to our sins, to re-instate us in his favour,
and to restore our dead souls to spiritual life, as the earnest of life
eternal.”
9. This is more largely and particularly expressed in the Treatise on
Justification, which I published last year. “If we take the phrase of
_imputing Christ’s righteousness_, for the bestowing (as it were) the
righteousness of Christ, including his obedience, as well passive as
active in the return of it; that is, in the privileges, blessings and
benefits purchased by it: So a believer may be said to be justified,
by _the righteousness of Christ imputed_. The meaning is, God justifies
the believer, for the sake of Christ’s righteousness and not for any
righteousness of his own. So Calvin (Instit. l. 2. c. 17.) ‘Christ
by his obedience procured and merited for us grace or favour with God
the Father.’ Again, ‘Christ by his obedience procured or purchased
righteousness for us.’ And yet again: ‘All such expressions as
these, That we are justified by the grace of God, that Christ is our
righteousness, that righteousness was procured for us by the death
and resurrection of Christ, import the same thing:’ Namely, that the
righteousness of Christ, both his active and passive righteousness, is
the meritorious cause of our justification, and have procured for us at
God’s hand, that upon our believing, we should be accounted righteous
by him.” p. 5.
10. But perhaps some will object, “Nay, but you affirm, that _faith
is imputed to us for righteousness_.” St. Paul affirms this over and
over; therefore I affirm it too. Faith is imputed for righteousness
to every believer; namely, faith in the righteousness of Christ. But
this is exactly the same thing, which has been said before. For by that
expression, I mean neither more nor less than that we are justified by
faith, not by works: Or that every believer is forgiven and accepted,
merely for the sake of what Christ has done and suffered.
11. “But is not a believer, invested or cloathed with the righteousness
of Christ?” Undoubtedly he is. And accordingly the words above recited,
are the language of every believing heart.
“Jesu, thy blood and righteousness
My beauty are, my glorious dress.”
That is, for the sake of thy active and passive righteousness, I am
forgiven and accepted of God.
“But must not we put off the filthy rags of our own righteousness,
before we can put on the spotless righteousness of Christ?” Certainly
we must; that is in plain terms, we must _repent_, before we can
_believe the gospel_. We must be cut off from dependence upon
ourselves, before we can truly depend upon Christ. We must cast away
all confidence in our own righteousness, or we cannot have a true
confidence in his. Till we are delivered from trusting in any thing
that we do, we cannot throughly trust in what he has done and suffered.
First _we receive the sentence of death in ourselves_; then we trust in
him that lived and died for us.
12. “But do not you believe _inherent_ righteousness?” Yes, in its
proper place: Not as the _ground_ of our acceptance with God, but as
the _fruit_ of it: Not in the place of _imputed_ righteousness, but as
consequent upon it. That is, I believe God _implants_ righteousness, in
every one to whom he has _imputed_ it. I believe _Jesus Christ is made
of_ God _unto us sanctification_, as well as righteousness: or, that
God sanctifies, as well as justifies, all them that believe in him.
They to whom the righteousness of Christ is imputed, are made righteous
by the Spirit of Christ, are renewed in the image of God, _after the
likeness wherein they were created, in righteousness and true holiness_.
13. “But do not you put faith in the room of Christ, or of his
righteousness?” By no means. I take particular care, to put each of
these in its proper place. The righteousness of Christ is the whole and
sole _foundation_ of all our hope. It is by faith that the Holy Ghost
enables us, to build upon this foundation. God gives this faith. In
that moment we are accepted of God: and yet, not for the sake of that
faith, but of what Christ has done and suffered for us. You see, each
of these has its proper place, and neither clashes with the other: We
believe, we love; we endeavour to walk in all the commandments of the
Lord blameless. Yet,
While thus we bestow
Our moments below,
Ourselves we forsake,
And refuge in Jesus’s righteousness take.
His passion alone,
The foundation we own:
And pardon we claim,
And eternal redemption in Jesus’s name.