DISCOURSE II.
ROM. iii. 31.
_Do we then make void the law thro’ faith? God forbid! Yea, we
establish the law._
1. IT has been shewn in the preceding discourse, which are the most
usual ways of _making void the law thro’ faith_: namely, first, The not
preaching it at all, which effectually makes it all void at a stroke:
and this under colour of _preaching Christ_ and magnifying the gospel,
tho’ it be in truth, destroying both the one and the other: secondly,
The teaching (whether directly or indirectly) that faith supersedes
the necessity of holiness: that this is less necessary now, or a
less degree of it necessary, than before Christ came: that it is less
necessary to us, because we believe, than otherwise it would have been:
or, that Christian liberty is a liberty from any kind or degree of
holiness: (so perverting those great truths, that we are now under the
_covenant of grace_ and not _of works_: that _a man is justified by
faith, without the works of the law_; and that _to him that worketh not
but believeth, his faith is counted for righteousness_:) or, thirdly,
The doing this practically; the making void the law in practice tho’
not in principle: the living or acting, as if faith was designed to
excuse us from holiness: the allowing ourselves in sin, _because we are
not under the law, but under grace_. It remains to enquire, how we may
follow a better pattern, how we may be able to say with the apostle,
_Do we then make void the law thro’ faith? God forbid! Yea, we
establish the law._
2. We do not indeed establish the old ceremonial law: we know that
is abolished for ever. Much less do we establish the whole _Mosaic_
dispensation. This, we know, our Lord has _nailed to his cross_. Nor
yet do we so establish the moral law (which it is to be feared, too
many do) as if the fulfilling it, the keeping all the commandments,
were the condition of our justification. If it were so, surely _in his
sight, should no man living be justified_. But all this being allowed,
we still in the apostle’s sense, _establish the law_, the moral law.
I. 1. We _establish the law_, first, By our doctrine: by endeavouring
to preach it in its whole extent, to explain and inforce every part of
it, in the same manner as our great Teacher did, while upon earth. We
establish it, by following St. _Peter_’s advice, _If any man speak let
him speak as the oracles of God_; as the holy men of old moved by the
Holy Ghost, spoke and wrote for our instruction, and as the apostles
of our blessed Lord, by the direction of the same spirit. We establish
it whenever we speak in his name, by keeping back nothing from them
that hear; by declaring to them, without any limitation or reserve, the
whole counsel of God. And in order the more effectually to establish
it, we use herein great plainness of speech. _We are not as many that
corrupt the word of God_, καπηλεύουσι· (as artful men their bad wines)
we do not cauponize, mix, adulterate or soften it, to make it suit
the taste of the hearers. _But as of sincerity, but as of God in the
sight of God, speak we in Christ_: as having no other aim, than _by
manifestation of the truth_, to _commend ourselves to every man’s
conscience in the sight of God_.
2. We then by our doctrine establish the law, when we thus openly
declare it to all men: and that, in the fulness wherein it is delivered
by our blessed Lord and his apostles: when we publish it in the height
and depth and length and breadth thereof. We then establish the law,
when we declare every part of it, every commandment contained therein,
not only in its full literal sense, but likewise in its spiritual
meaning: not only with regard to the outward actions, which it either
forbids or enjoins: but also with respect to the inward principle, to
the thoughts, desires and intents of the heart.
3. And indeed this we do the more diligently, not only because it is of
the deepest importance; inasmuch as all the fruit, every word and work,
must be only evil continually, if the tree be evil, if the dispositions
and tempers of the heart, be not right before God: but likewise,
because as important as these things are, they are little considered or
understood. So little, that we may truly say of the law too, when taken
in its full spiritual meaning, It is _a mystery which was hid from ages
and generations since the world began_. It was utterly hid from the
Heathen world. They, with all their boasted wisdom, neither _found out
God_, nor the law of God, not in the letter, much less in the spirit
of it. _Their foolish hearts were_ more and more _darkened_, while
_professing themselves wise, they became fools_. And it was almost
equally hid, as to its spiritual meaning, from the bulk of the Jewish
nation. Even these who were so ready to declare concerning others,
_this people that know not the law, is accursed_, pronounced their
own sentence therein, as being under the same curse, the same dreadful
ignorance. Witness our Lord’s continual reproof of the wisest among
them, for their gross misinterpretations of it. Witness the supposition
almost universally received among them, that they needed only to make
clean the outside of the cup: that the paying tythe of mint, anise and
cummin, outward exactness would atone for inward unholiness; for the
total neglect both of justice and mercy, of faith and the love of God.
Yea, so absolutely was the spiritual meaning of the law hidden from the
wisest of them, that one of their most eminent Rabbi’s comments thus,
on those words of the Psalmist, _If I incline unto iniquity with my
heart, the Lord will not hear me_: that is, saith he, if it be only
in my heart, if I do not commit outward wickedness, the Lord will not
regard it; he will not punish me, unless I proceed to the outward act!
4. But alas! The law of God, as to its inward spiritual meaning, is not
hid from the Jews or Heathens only, but even from what is called the
Christian world; at least, from a vast majority of them. The spiritual
sense of the commandments of God, is still a mystery to these also.
Nor is this observable also in those lands, which are overspread with
_Romish_ darkness and ignorance. But this is too sure, that the far
greater part, even of those, who are called _reformed Christians_, are
utter strangers at this day to the law of Christ, in the purity and
spirituality of it.
5. Hence it is that to this day _the Scribes and Pharisees_, the men
who have the form but not the power of religion, and who are generally
wise in their own eyes, and righteous in their own conceits; _hearing
these things are offended_: are deeply offended, when we speak of the
religion of the heart, and particularly when we shew, that without this,
were we to _give all our goods to feed the poor_, it would profit us
nothing. But offended they must be: for we cannot but speak the truth
as it is in Jesus. It is our part, whether they will hear or whether
they will forbear, to deliver our own soul. All that is written in
the book of God we are to declare, not as pleasing men, but the Lord.
We are to declare not only all the promises, but all the threatnings
too which we find therein. At the same time that we proclaim all the
blessings and privileges, which God hath prepared for his children, we
are likewise to _teach all the things, whatsoever he hath commanded_.
And we know, that all these have their use; either for the awakening
those that sleep, the instructing the ignorant, the comforting the
feeble-minded, or the building up and perfecting of the saints. We
know that _all scripture, given by inspiration of God, is profitable_
either _for doctrine_, or _for reproof_, either _for correction_ or
_for instruction in righteousness_: and _that the man of God_, in the
process of the work of God in his soul, has need of every part thereof,
that he _may at length be perfect, throughly furnished unto all good
works_.
6. It is our part, thus to _preach Christ_, by preaching all things
whatsoever he hath revealed. We may indeed without blame, yea, and
with a peculiar blessing from God, declare the love of our Lord Jesus
Christ. We may speak, in a more especial manner, _of the Lord our
righteousness_. We may expatiate upon the grace of _God in Christ,
reconciling the world unto himself_. We may, at proper opportunities,
dwell upon his praise, as bearing _the iniquities of us all, as wounded
for our transgressions_ and _bruised for our iniquities_, that _by his
stripes we_ might _be healed_. But still we should not _preach Christ_,
according to his word, if we were wholly to confine ourselves to this.
We are not ourselves clear before God, unless we proclaim him in all
his offices. _To preach Christ_, as a workman that needeth not to be
ashamed, is to preach him not only as our great _High-priest, taken
from among men, and ordained for men, in things pertaining to God_; as
such, _reconciling us to God by his blood_, and _ever living to make
intercession for us_: but likewise as the prophet of the Lord, _who of
God is made unto us wisdom_. Who by his word, and his Spirit, _is with
us always, guiding us into all truth_: yea, and as remaining a King
for ever; as giving laws to all whom he has bought with his blood: as
restoring those to the image of God, whom he had first re-instated in
his favour: as reigning in all believing hearts, until he has _subdued
all things to himself_; until he hath utterly cast out all sin, and
_brought in everlasting righteousness_.
II. 1. _We establish the law_, secondly, when we so preach faith in
Christ, as not to supersede, but produce holiness: to produce all
manner of holiness, negative and positive, of the heart and of the life.
In order to this, we continually declare (what should be frequently
and deeply considered, by all who would not _make void the law thro’
faith_) that faith itself, even Christian faith, the faith of God’s
elect, the faith of the operation of God, still is only the hand-maid
of love. As glorious and honourable as it is, it is not the end of
the commandment. God hath given this honour to love alone: love is
the end of all the commandments of God. Love is the end, the sole end
of every dispensation of God, from the beginning of the world, to the
consummation of all things. And it will endure when heaven and earth
flee away; for _love_ alone _never faileth_. Faith will totally fail:
it will be swallowed up in sight, in the everlasting vision of God. But
even then love
“Its nature and its office still the same,
Lasting its lamp and unconsum’d its flame,
In deathless triumph shall for ever live,
And endless good diffuse, and endless praise receive.”
2. Very excellent things are spoken of faith, and whosoever is a
partaker thereof, may well say with the apostle, _Thanks be to God,
for his unspeakable gift_. Yet still it loses all its excellence,
when brought into a comparison with love. What St. _Paul_ observes
concerning the superior glory of the gospel, above that of the law,
may with great propriety be spoken of the superior glory of love, above
that of faith. _Even that which was made glorious, hath no glory in
this respect, by reason of the glory that excelleth. For if that which
is done away is glorious, much more doth that which remaineth exceed
in glory._ Yea, all the glory of faith before it is done away, arises
hence, That it ministers to love. It is the great temporary means which
God has ordained to promote that eternal end.
3. *Let those who magnify faith beyond all proportion, so as to swallow
up all things else, and who so totally misapprehend the nature of it,
as to imagine it stands in the place of love, consider farther, That as
love will exist after faith, so it did exist long before it. The angels,
who from the moment of their creation, beheld the face of their Father
that is in heaven, had no occasion for faith, in its general notion, as
it is the evidence of things not seen. Neither had they need of faith,
in its more particular acceptation, faith in the blood of Jesus: for he
took not upon him the nature of angels; but only the seed of _Abraham_.
There was therefore no place before the foundation of the world, for
faith either in the general or particular sense. But there was for love.
Love existed from eternity, in God, the great ocean of love. Love had
a place in all the children of God, from the moment of their creation.
They received at once from their gracious Creator, to exist, and to
love.
4. Nor is it certain (as ingeniously and plausibly as many have
descanted upon this.) That faith, even in the general sense of the word,
had any place in paradise. It is highly probable, from that short and
uncircumstantial account which we have in holy writ, That _Adam_ before
he rebelled against God, walked with him by sight and not by faith.
“For then his reason’s eye was strong and clear,
And as an eagle can behold the sun,
Might have beheld his Maker’s face as near,
As th’ intellectual angels could have done.”
He was then able to talk with him face to face, whose face we cannot
now see and live. And consequently had no need of that faith, whose
office it is, to supply the want of sight.
5. On the other hand, it is absolutely certain, faith in its particular
sense had then no place. For in that sense it necessarily pre-supposes
sin, and the wrath of God declared against the sinner: without which
there is no need of an atonement for sin, in order to the sinner’s
reconciliation with God. Consequently, as there was no need of an
atonement before the fall, so there was no place for faith in that
atonement: man being then pure from every stain of sin, holy as God is
holy. But love even then filled his heart. It reigned in him without a
rival. And it was only when love was lost by sin, that faith was added,
not for its own sake, nor with any design, that it should exist any
longer, than until it had answered the end for which it was ordained,
namely, To restore man, to the love from which he was fallen. At the
fall therefore was added this evidence of things unseen, which before
was utterly needless: this confidence in redeeming love, which could
not possibly have any place, till the promise was made, that the seed
of the woman should bruise the serpent’s head.
6. *Faith then was originally designed of God, to re-establish the
law of love. Therefore in speaking thus, we are not undervaluing it,
or robbing it of its due praise: but on the contrary shewing its real
worth, exalting it in its just proportion, and giving it that very
place which the wisdom of God assigned it from the beginning. It is
the grand means of restoring that holy love, wherein man was originally
created. It follows, that altho’ faith is of no value in itself (as
neither is any other means whatsoever) yet as it leads to that end, the
establishing anew the law of love in our hearts, and as, in the present
state of things, it is the only means under heaven for effecting it: it
is, on that account, an unspeakable blessing to man, and of unspeakable
value before God.
III. 1. And this naturally brings us to observe, thirdly, The most
important way of _establishing the law_: namely, The establishing it in
our own hearts and lives. Indeed without this, what would all the rest
avail? We might establish it by our doctrine; we might preach it in
its whole extent, might explain and inforce every part of it. We might
open it in its most spiritual meaning, and declare the mysteries of the
kingdom: we might preach Christ in all his offices, and faith in Christ,
as opening all the treasures of his love. And yet all this time, if the
law we preached, were not established in our hearts, we should be of no
more account before God, than _sounding brass or tinkling cymbals_. All
our preaching would be so far from profiting ourselves, that it would
only increase our damnation.
2. This is therefore the main point to be considered, how may we
establish the law in our own hearts, so that it may have its full
influence on our lives? And this can only be done by faith.
Faith alone it is, which effectually answers this end, as we learn from
daily experience. For so long as we walk by faith not by sight, we go
swiftly on in the way of holiness. While we steadily look, not at the
things which are seen, but at those which are not seen, we are more
and more crucified to the world and the world crucified to us. Let but
the eye of the soul be constantly fixed, not on the things which are
temporal, but on those which are eternal, and our affections are more
and more loosened from earth, and fixed on things above. So that faith
in general is the most direct and effectual means of promoting all
righteousness and true holiness: of establishing the holy and spiritual
law, in the hearts of them that believe.
3. And by faith, taken in its more particular meaning, for a confidence
in a pardoning God, we establish his law in our own hearts, in a still
more effectual manner. For there is no motive which so powerfully
inclines us to love God, as the sense of the love of God in Christ.
Nothing enables us like a piercing conviction of this, to give our
hearts to him who was given for us. And from this principle of grateful
love to God, arises love to our brother also. Neither can we avoid
loving our neighbour, if we truly believe the love wherewith God hath
loved us. Now this love to man grounded on faith and love to God,
_worketh no ill to_ our _neighbour_. Consequently, it is (as the
Apostle observes) _the fulfilling of the_ whole negative _law. For
this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt
not steal, Thou shalt not bear false witness, Thou shalt not covet:
and if there be any other commandment, it is briefly comprehended in
this saying, Thou shalt love thy neighbour as thyself._ Neither is love
content with barely working no evil to our neighbour. It continually
incites us to do good: as we have time, and opportunity, to do good
in every possible kind and in every possible degree to all men. It is
therefore the fulfilling of the positive likewise, as well as of the
negative law of God.
4. Nor does faith fulfil either the negative or positive law, as to
the external part only: but it works inwardly by love, to the purifying
of the heart, the cleansing it from all vile affections. _Every one
that hath this_ faith _in him purifieth himself even as he is pure_:
purifieth himself from every earthly, sensual desire, from all vile and
inordinate affections: yea, from the whole of that carnal mind, which
is enmity against God. At the same time, if it have its perfect work,
it fills him with all goodness, righteousness and truth. It brings all
heaven into his soul, and causes him to walk in the light even as God
is in the light.
5. Let us thus endeavour to establish the law in ourselves: not sinning,
_because we are under grace_, but rather using all the power we receive
thereby, _to fulfil all righteousness_. Calling to mind, what light we
received from God, while his Spirit was convincing us of sin, let us
beware we do not put out that light; what we had then attained let us
hold fast. Let nothing induce us to build again what we have destroyed;
to resume any thing, small or great, which we then clearly saw was not
for the glory of God, or the profit of our own soul: or to neglect any
thing, small or great, which we could not then neglect, without a check
from our own conscience. To increase and perfect the light which we
had before, let us now add the light of faith. Confirm we the former
gift of God, by a deeper sense of whatever he had then shewn us; by
a greater tenderness of conscience, and a more exquisite sensibility
of sin. Walking now with joy and not with fear, in a clear, steady
sight of things eternal, we shall look on pleasure, wealth, praise,
all the things of earth, as on bubbles upon the water: counting nothing
important, nothing desirable, nothing worth a deliberate thought, but
only what is _within the veil_, where _Jesus sitteth at the right hand
of God_.
6. Can _you_ say, _Thou art merciful to_ my _unrighteousness: my sins
thou rememberest no more_? *Then for the time to come, see that you fly
from sin, as from the face of a serpent. For how exceeding sinful does
it appear to you now? How heinous above all expression? On the other
hand, in how amiable a light do you now see the holy and perfect will
of God? Now therefore labour that it may be fulfilled, both in you, by
you, and upon you. Now watch and pray that you may sin no more, that
you may see and shun the least transgression of his law. You see the
motes which you could not see before, when the sun shines into a dark
place. In like manner, you see the sins which you could not see before,
now the Sun of Righteousness shines in your heart. Now then do all
diligence to walk in every respect, according to the light you have
received. Now be zealous to receive more light daily, more of the
knowledge and love of God, more of the Spirit of Christ, more of his
life, and of the power of his resurrection. Now use all the knowledge,
and love, and life, and power you have already attained. So shall you
continually go on from faith to faith. So shall you daily increase in
holy love, till faith is swallowed up in sight, and the law of love
established to all eternity.