condition of justification, _If thou believest in the Lord Jesus Christ
thou shalt be saved_, was to _hide pride from man_. Pride had already
destroyed the very angels of God, had cast down _a third part of the
stars of heaven_. It was likewise in great measure owing to this,
when the tempter said, _Ye shall be as Gods_, that _Adam_ fell from
his own stedfastness, and brought sin and death into the world. It
was therefore an instance of wisdom worthy of God, to appoint such a
condition of reconciliation, for him and all his posterity, as might
effectually humble, might abase them to the dust. And such is faith. It
is peculiarly fitted for this end. For he that cometh unto God by this
faith, must fix his eye singly on his own wickedness, on his guilt and
helplessness, without having the least regard to any supposed good in
himself, to any virtue or righteousness whatsoever. He must come as a
_mere sinner_ inwardly and outwardly, self-destroyed and self-condemned,
bringing nothing to God but ungodliness only, pleading nothing of his
own but sin and misery. Thus it is, and thus alone, when his _mouth is
stopped_, and he stands utterly _guilty before God_, that he can _look
unto Jesus_, as the whole and sole _propitiation for his sins_. Thus
only can he be _found in him_, and receive the _righteousness which is
of God by faith_.
9. * Thou ungodly one, who hearest or readest these words, thou vile,
helpless, miserable sinner, I charge thee before God the judge of all,
go strait unto him, with all thy ungodliness. Take heed thou destroy
not thy own soul, by pleading thy righteousness, more or less. Go as
altogether ungodly, guilty, lost, destroyed, deserving and dropping
into hell: and thou shalt then find favour in his sight, and know
that he justifieth the ungodly. As such thou shalt be brought unto the
_blood of sprinkling_, as an undone, helpless, damned sinner. Thus
_look unto Jesus_! There is _the Lamb of God_, who _taketh away_ thy
_sins_! Plead thou no works, no righteousness of thine own! No humility,
contrition, sincerity. In no wise. That were, in very deed, to deny the
Lord that bought thee. No, Plead thou singly, the blood of the covenant,
the ransom paid for thy proud, stubborn, sinful soul. Who art thou,
that now seest and feelest both thine inward and outward ungodliness!
Thou art the man! I want thee for my Lord. I challenge _thee_ for a
child of God by faith. The Lord hath need of thee. Thou who feelest
thou art just fit for hell, art just fit to advance his glory: the
glory of his free grace, justifying the ungodly and him that worketh
not. O come quickly. Believe in the Lord Jesus; and _thou_, even _thou_
art reconciled to God.
SERMON VI.
THE RIGHTEOUSNESS OF FAITH.
ROM. x. 5, 6, 7, 8.
_|Moses| describeth the righteousness which is of the law, that the
man which doeth those things shall live by them.
But the righteousness which is of faith speaketh on this wise.
Say not in thine heart, who shall ascend into heaven? That is,
to bring Christ down from above:
Or who shall descend into the deep? That is, to bring Christ
again from the dead.
But what saith it? The word is nigh thee, even in thy mouth and
in thy heart that is the word of faith, which we preach._
1. THE apostle does not here oppose the covenant given by _Moses_,
to the covenant given by Christ. If we ever imagined this, it was
for want of observing, that the latter, as well as the former part of
these words, were spoken by _Moses_ himself, to the people of _Israel_,
and that, concerning the covenant which then was. (_Deut._ xxx. 11,
12, 14.) But it is the covenant of _grace_, which God through Christ
hath established with men in all ages, (as well before, and under the
_Jewish_ dispensation, as since God was manifest in the flesh) which
St. _Paul_ here opposes to the covenant of _works_, made with _Adam_
while in paradise; but commonly supposed to be the only covenant which
God had made with man, particularly by those _Jews_ of whom the apostle
writes.
2. Of these it was that he so affectionately speaks, in the beginning
of this chapter. _My heart’s desire and prayer to God for Israel is,
that they may be saved. For I bear them record, that they have a zeal
for God, but not according to knowledge. For they being ignorant of
God’s righteousness_ (of the justification that flows from his mere
grace and mercy, freely forgiving our sins through the Son of his love,
through the redemption which is in Jesus) _and seeking to establish
their own righteousness_, (their own holiness, antecedent to faith in
_him that justifieth the ungodly_, as the ground of their pardon and
acceptance) _have not submitted themselves unto the righteousness of
God_, and consequently seek death in the error of their life.
3. They were ignorant, that _Christ is the end of the law for
righteousness to every one that believeth_, that by the oblation of
himself once offered, he had put an end to the first law or covenant
(which indeed was not given by God to _Moses_, but to _Adam_ in his
state of innocence) the strict tenor whereof, without any abatement was,
“Do this and live:” And at the same time purchased for us that better
covenant, “Believe and live;” believe and thou shalt be saved; now
saved both from the guilt and power of sin, and, of consequence, from
the wages of it.
4. And how many are equally ignorant now, even among those who are
called by the name of Christ? How many who have now a _zeal for God_,
yet have it not _according to knowledge_: but are still _seeking to
establish their own righteousness_, as the ground of their pardon and
acceptance; and therefore vehemently refuse, to _submit themselves unto
the righteousness of God_? Surely my heart’s desire, and prayer to God
for you, brethren, is, that ye may be saved. And in order to remove
this grand stumbling-block out of your way, I will endeavour to shew,
first, What _the righteousness_ is, _which is of the law_, and what
_the righteousness which is of faith_; Secondly, The folly of trusting
in _the righteousness of the law_, and the wisdom of _submitting to
that which is of faith_.
I. 1. And, first, _The righteousness which is of the law, saith,
the man which doth these things, shall live by them_. Constantly and
perfectly observe all these things to do them, and then thou shalt live
for ever. This law or covenant (usually called, the covenant of _works_)
given by God to man in paradise, required an obedience, perfect in all
its parts, entire and wanting nothing, as the condition of his eternal
continuance, in the holiness and happiness wherein he was created.
2. It required, that man should fulfil all righteousness, inward and
outward, negative and positive: that he should not only abstain from
every idle word, and avoid every evil work, but should keep every
affection, every desire, every thought in obedience to the will of God.
That he should continue holy, as he which had created him was holy,
both in heart and in all manner of conversation: that he should be
pure in heart, even as God is pure; perfect as his Father in heaven was
perfect: that he should love the Lord his God with all his heart, with
all his soul, with all his mind, and with all his strength: that he
should love every soul which God had made, even as God had loved him:
that by this universal benevolence, he should _dwell in God_ (who is
love) _and God in him_: that he should serve the Lord his God with all
his strength, and in all things singly aim at his glory.
3. These were the things which the righteousness of the law required,
that he who did them might live thereby. But it farther required,
that this entire obedience to God, this inward and outward holiness,
this conformity both of heart and life to his will, should be perfect
in _degree_. No abatement, no allowance could possibly be made, for
falling short in any degree, as to any jot or ♦tittle, either of the
outward or the inward law. If every commandment relating to outward
things was obeyed, yet that was not sufficient, unless every one was
obeyed with all the strength, in the highest measure, and most perfect
manner. Nor did it answer the demand of this covenant, to love God with
every power and faculty, unless he were loved with the full capacity of
each, with the whole possibility of the soul.
4. One thing more was indispensably required by the righteousness of
the law, namely, that this universal obedience, this perfect holiness
both of heart and life, should be perfectly uninterrupted also, should
continue without any intermission, from the moment wherein God created
man, and breathed into his nostrils the breath of life, until the
days of his trial should be ended, and he should be confirmed in life
everlasting.
5. The righteousness then which is of the law, speaketh on this wise.
“Thou, O man of God, stand fast in love, in the image of God wherein
thou art made. If thou wilt remain in life, keep the commandments,
which are now written in thy heart. Love the Lord thy God with all thy
heart. Love as thyself every soul that he hath made. Desire nothing but
God. Aim at God in every thought, in every word and work. Swerve not in
one motion of body or soul, from him thy mark and the prize of thy high
calling. And let all that is in thee praise his holy name, every power
and faculty of thy soul, in every kind, in every degree, and at every
moment of thine existence. _This do, and thou shalt live_: thy light
shall shine, thy love shall flame more and more, till thou art received
up into the house of God in the heavens, to reign with him for ever and
ever.”
6. _But the righteousness which is of faith speaketh on this wise: say
not in thine heart, who shall ascend into heaven, that is, to bring
down Christ from above_ (as tho’ it were some impossible task, which
God required thee previously to perform, in order to thine acceptance:)
_or, who shall descend into the deep, that is, to bring up Christ
from the dead_; (as tho’ that were still remaining to be done, for the
sake of which thou wert to be accepted.) _But what saith it? The word_
(according to the tenor of which, thou mayst now be accepted as an heir
of life eternal) _is nigh thee, even in thy mouth and in thy heart,
that is, the word of faith, which we preach_: the new covenant which
God hath now established with sinful man, through Christ Jesus.
7. _By the righteousness which is of faith_, is meant, that condition
of justification (and in consequence of present and final salvation, if
we endure therein unto the end) which was given by God to _fallen man_,
through the merits and mediation of his only begotten Son. This was
in part revealed to _Adam_ soon after his fall, being contained in the
original promise, made to him and his seed, concerning the seed of the
woman, who should _bruise the_ serpent’s _head_.[17] It was a little
more clearly revealed to _Abraham_, by the angel of God from heaven,
saying, _By myself have I sworn, saith the Lord, that in thy seed shall
all the nations of the earth be blessed_.[18] It was yet more fully
made known to _Moses_, to _David_, and to the prophets that followed:
and through them, to many of the people of God, in their respective
generations. But still the bulk even of these were ignorant of it; and
very few understood it clearly. Still _life and immortality_ were not
so _brought to light_ to the _Jews_ of old, as they are now unto us _by
the gospel_.
8. Now this covenant saith not to sinful man “Perform unsinning
obedience and live.” If this were the term, he would have no more
benefit by all which Christ hath done and suffered for him, than if he
was required, in order to life, to _ascend into heaven and bring down
Christ from above_: or to _descend into the deep_, into the invisible
world, and _bring up Christ from the dead_. It doth not require any
impossibility to be done; (altho’ to mere man, what it requires would
be impossible; but not, to man assisted by the Spirit of God:) this
were only, to mock human weakness. Indeed, strictly speaking, the
covenant of _grace_ doth not require us, to _do_ any thing at all, as
absolutely and indispensably necessary in order to our justification:
but only, to _believe_ in him, who, for the sake of his Son, and the
propitiation which he hath made, _justifieth the ungodly that worketh
not_, and imputes his faith to him for righteousness. Even so _Abraham
believed in the Lord, and he counted it to him for righteousness.[19]
And he received the sign of circumcision, a seal of the righteousness
of faith――that he might be the father of all them that believe――that
righteousness might be imputed unto them also.[20] Now it was not
written for his sake alone, that it_ (i. e. faith) _was imputed to
him. But for us also, to whom it shall be imputed_ (to whom faith
shall be imputed for righteousness, shall stand in the stead of perfect
obedience, in order to our acceptance with God) _if we believe on him
who raised up Jesus our Lord from the dead: who was delivered_ to death
_for our offences, and was raised again for our justification_:[21]
“For the assurance of the remission of our sins, and of a second life
to come to them that believe.”
9. What saith then the covenant of forgiveness, of unmerited love, of
pardoning mercy? _Believe in the Lord Jesus Christ, and thou shalt be
saved._ In the day thou believest, thou shalt surely live. Thou shalt
be restored to the favour of God; and in his pleasure is life. Thou
shalt be saved from the curse and from the wrath of God. Thou shalt be
quickened from the death of sin, into the life of righteousness. And if
thou endure to the end, believing in Jesus, thou shalt never taste the
second death, but having suffered with thy Lord, shalt also live and
reign with him for ever and ever.
10. Now _this word is nigh thee_. This condition of life, is plain,
easy, always at hand. _It is in thy mouth and in thy heart_, through
the operation of the Spirit of God. The moment _thou believest in thine
heart_ in him, whom _God hath raised from the dead_, and _confesseth
with thy mouth the Lord Jesus_, as _thy_ Lord and _thy_ God, _thou
shalt be saved_ from condemnation, from the guilt and punishment of thy
_former_ sins, and shalt have power to serve God in true holiness, all
the _remaining_ days of thy life.
11. * What is the difference then between the _righteousness which
is of the law_, and the _righteousness which is of faith_? Between
the first covenant, or the covenant of works, and the second, the
covenant of grace? The essential, unchangeable difference is this:
the one supposes him to whom it is given, to be already holy and happy,
created in the image and enjoying the favour of God; and prescribes
the condition whereon he may continue therein, in love and joy, life
and immortality. The other supposes him to whom it is given, to be now
unholy and unhappy; fallen short of the glorious image of God, having
the wrath of God abiding on him, and hastening through sin, whereby
his soul is dead, to bodily death, and death everlasting. And to man
in this state, it prescribes the condition, whereon he may regain the
pearl he has lost: may recover the favour, and the image of God, may
retrieve the life of God in his soul, and be restored to the knowledge
and the love of God, which is the beginning of life eternal.
12. Again, the covenant of works, in order to man’s _continuance_
in the favour of God, in his knowledge and love, in holiness and
happiness, required of perfect man, a _perfect_ and uninterrupted
_obedience_, to every point of the law of God. Whereas the covenant
of grace, in order to man’s _recovery_, of the favour and life of God,
requires only _faith_; living faith in him, who through God justifies
him that _obeyed not_.
13. * Yet again: the covenant of works required of _Adam_ and all
his children, to _pay the price themselves_, in consideration of
which, they were to receive all the future blessings of God. But in
the covenant of grace, seeing we have nothing to pay, God _frankly
forgives_ us _all_: provided only, that we believe in him, who hath
_paid the price for us_; who hath given himself a _propitiation for
our sins, for the sins of the whole world_.
14. Thus the first covenant required what is now _afar off_ from all
the children of men; namely, unsinning obedience, which is far from
those who are _conceived and born in sin_. Whereas the second requires
what is nigh at hand; as tho’ it should say, Thou art sin: God is love.
Thou by sin art fallen short of the glory of God; yet there is mercy
with him. Bring then all thy sins to the pardoning God, and they shall
vanish away as a cloud. If thou wert not ungodly, there would be no
room for him to justify thee as ungodly. But now draw near, in full
assurance of faith. He speaketh, and it is done. Fear not, only believe;
for even the just God _justifieth all that believe in Jesus_.
II. 1. These things considered, it will be easy to shew, as I
proposed to do in the second place, the folly of trusting in the
_righteousness which is of the law_, and the wisdom of _submitting to
the righteousness which is of faith_.
The folly of those who still trust, in the _righteousness which is
of the law_, the terms of which are, Do this and live, may abundantly
appear from thence. They set out wrong. Their very first step is a
fundamental mistake. For before they can ever think of claiming any
blessing on the terms of this covenant, they must suppose themselves
to be in his state, with whom this covenant was made. But how vain
a supposition is this? Since it was made with _Adam_ in a state of
innocence. How weak therefore must that whole building be, which stands
on such a foundation? And how foolish are they who thus build on the
sand? Who seem never to have considered, that the covenant of works
was not given to man, when he was dead in trespasses and sins, but when
he was alive to God, when he knew no sin, but was holy as God is holy:
who forget, that it was never design’d for the _recovery_ of the favour
and life of God once lost, but only for the _continuance_ and increase
thereof, till it should be compleat in life everlasting.
2. Neither do they consider, who are thus _seeking to establish their
own righteousness which is of the law_, what manner of obedience or
righteousness that is, which the law indispensably requires. It must
be perfect and entire, in every point, or it answers not the demand
of the law. But which of you is able to perform such obedience? Or,
consequently, to live thereby? Who among you fulfils every jot and
tittle even of the outward commandments of God? Doing nothing, great
or small, which God forbids? Leaving nothing undone which he enjoins?
Speaking no _idle word_? Having your conversation always _meet to
minster grace to the hearers_? And _whether you eat or drink, or
whatever you do_, doing _all to the glory of God_? And how much less
are you able to fulfil all the inward commandments of God? Those which
require, that every temper and motion of your soul should be holiness
unto the Lord? Are you able, To _love God with all your heart_? To
love all mankind as your own soul? To _pray without ceasing? In every
thing to give thanks?_ To have God always before you? And to keep every
affection, desire and thought, in obedience to his law?
3. You should farther consider, that the righteousness of the law
requires, not only the obeying every command of God, negative and
positive, internal and external, but likewise in the perfect degree.
In every instance whatever, the voice of the law is, Thou shalt serve
the Lord thy God with all thy strength. It allows no abatement of
any kind. It excuses no defect. It condemns every coming short of the
full measure of obedience, and immediately pronounces a curse on the
offender. It regards only the invariable rules of justice, and faith,
“I know not to shew mercy.”
4. Who then can appear before such a judge, who is _extreme to mark
what is done amiss_? How weak are they who desire to be tried at the
bar, where _no flesh living can be justified_? None of the offspring
of _Adam_. For suppose we did now keep every commandment with all our
strength: yet one single breach which ever was, utterly destroys our
whole claim to life. If we have ever offended, in any one point, this
righteousness is at an end. For the law condemns all who do not perform
uninterrupted as well as perfect obedience. So that according to the
sentence of this, for him who hath once sinned, in any degree, _there
remaineth only a fearful looking for of fiery indignation, which shall
devour the adversaries_ of God.
5. Is it not then the very foolishness of folly, for fallen man to seek
life by this righteousness? For man, who was _shapen in wickedness_,
and _in sin did his mother conceive him_: man, who is by nature all
_earthly, sensual, devilish_, altogether _corrupt and abominable_: in
whom till he find grace, _dwelleth no good thing_; nay, who cannot of
himself think one good thought? Who is indeed all sin, a mere lump of
ungodliness, and who commits sin in every breath he draws; whose actual
transgressions, in word and deed, are more in number than the hairs
of his head! What stupidity, what senselesness must it be for such an
unclean, guilty, helpless worm as this, to dream of seeking acceptance
by _his own righteousness_, of living by _the righteousness which is of
the law_?
6. Now whatsoever considerations prove the folly of trusting in the
_righteousness which is of the law_, prove equally the wisdom of
submitting to _the righteousness which is of God by faith_. This were
easy to be shewn with regard to each of the preceding considerations.
But to wave this, the wisdom of the first step hereto, the disclaiming
our own righteousness, plainly appears from hence, that it is acting
according to truth, to the real nature of things. For what is it more,
than to acknowledge with our heart as well as lips, the true state
wherein we are? To acknowledge, that we bring with us into the world, a
corrupt, sinful nature; more corrupt indeed than we can easily conceive,
or find words to express? That hereby we are prone to all that is evil,
and averse from all that is good; that we are full of pride, self-will,
unruly passions, foolish desires; vile and inordinate affections;
lovers of the world, lovers of pleasure more than lovers of God? That
our lives have been no better than our hearts, but many ways ungodly
and unholy; insomuch that our actual sins, both in word and deed, have
been as the stars of heaven for multitude: that on all these accounts,
we are displeasing to him, who is of purer eyes than to behold iniquity;
and deserve nothing from him, but indignation and wrath and death,
the due wages of sin? That we cannot by any of our righteousness, (for
indeed, we have none at all) nor by any of our works (for they are as
the tree from which they grow) appease the wrath of God, or avert the
punishment we have justly deserved? Yea, that, if left to ourselves, we
shall only wax worse and worse, sink deeper and deeper into sin, offend
God more and more, both with our evil works and with the evil tempers
of our carnal mind, till we fill up the measure of our iniquities,
and bring upon ourselves swift destruction? And is not this the very
state wherein by nature we are? To acknowledge this then, both with
our heart and lips, that is, to disclaim our own righteousness, _the
righteousness which is of the law_, is to act according to the real
nature of things, and consequently is an instance of true wisdom.
7. The wisdom of submitting to _the righteousness of faith_, appears
farther from this consideration, that it is the righteousness of God:
I mean here, it is that method of reconciliation with God, which hath
been chose and established by God himself, not only as he is the God
of wisdom, but as he is the sovereign Lord of heaven and earth, and
of every creature which he hath made. Now, as it is not meet for man
to say unto God, What dost thou? As none who is not utterly void of
understanding, will contend with one that is mightier than he, with him
whose kingdom ruleth over all; so it is true wisdom, it is a mark of
sound understanding, to acquiesce in whatever he hath chosen, to say
in this, as in all things, “It is the Lord; let him do what seemeth him
good.”
8. It may be farther considered, that it was of mere grace, of free
love, of undeserved mercy, that God hath vouchsafed to sinful man, any
way of reconciliation with himself, that we were not cut away from his
hand, and utterly blotted out of his remembrance. Therefore whatever
method he is pleased to appoint, of his tender mercy, of his unmerited
goodness, whereby his enemies, who have so deeply revolted from him, so
long and obstinately rebelled against him, may still find favour in his
sight, it is doubtless our wisdom to accept with all thankfulness.