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06 - The Righteousness of Faith - Sermons on Several Occasions · Sacred Texts Archive

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The righteousness of faith. Moses describeth the righteousness which is of the law,
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that the man which doeth those things shall live by them. But the righteousness
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which is of faith. Speaketh on this wise, say not in thine heart,
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who shall ascend into heaven, that is, to bring Christ down from
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above, or who shall descend into the deep, that is to bring up
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Christ again from the dead. But what saith it? The word is nigh
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thee even in thy mouth and in thy heart. That is the word of
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faith which we preach Romans ten, verses five to eight. The apostle does
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not here oppose the covenant given by Moses to the covenant given by Christ.
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If we ever imagined this, it was for want of observing that the latter
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as well as the former part of these words were spoken by Moses himself to
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the people of Israel, and that concerning the covenant, which then was Deuteronomy
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thirty Versus eleven, twelve, and fourteen. But it is the covenant of
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grace which God through Christ hath established with men in all ages, as well
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before and under the Jewish dispensation, as since God was manifest in the flesh,
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which Saint Paul here opposes to the covenant of Works made with Adam while
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in Paradise, but commonly supposed to be the only covenant which God had made
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with man, particularly by those Jews, of whom the Apostle writes of these
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it was that he so affectionately speaks in the beginning of this chapter, My
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heart's desire and prayer to God for Israel is that they may be saved.
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For I bear them record that they have a zeal for God, but not
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according to knowledge. For they being ignorant of God's righteousness, of the justification
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that flows from His mere grace and mercy freely forgiving our sins through the Son
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of His Love, through the redemption which is in Jesus, and seeking to
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establish their own righteousness, their own holiness antecedent to faith in Him that justifieth
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the ungodly as the ground of their pardon and acceptance, have not submitted themselves
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under the righteousness of God, and consequently seek death in the error of their
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life. They were ignorant that Christ is the end of the law for righteousness
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to every one that believeth that by the oblation of himself, once offered,
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he had put an end to the first law or covenant, which indeed was
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not given by God to Moses, but to Adam in his state of innocence.
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The strict tenor whereof without any abatement, was do this and live,
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and at the same time purchased for us that better covenant. Believe and live.
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Believe, and thou shalt be saved, now saved both from the guilt
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and power of sin, and of consequence from the wages of it. And
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how many are equally ignorant now, even among those who are called by the
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name of Christ. How many who have now a zeal of God God,
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yet have it not according to knowledge, but are still seeking to establish their
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own righteousness as the ground of their pardon and acceptance, and therefore vehemently refuse
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to submit themselves unto the righteousness of God. Surely, my heart's desire and
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prayer to God for you, brethren, is that ye may be saved.
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And in order to remove this grand stumbling block out of your way, I
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will endeavor to show first what the righteousness is which is of the law,
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and what the righteousness which is of faith. Secondly, the folly of trusting
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in the righteousness of the law and the wisdom of submitting to that which is
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of faith, and first the righteousness which is of the law saith. The
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man which doeth these things shall live by them constantly and perfectly. Observe all
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these things, to do them, and then thou shalt live forever. This
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law or covenant, usually called the Covenant of Works, given by God to
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man in Paradise, required an obedience perfect in all its parts, entire and
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wanting nothing, as the condition of his eternal continuance in the holiness and happiness
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wherein he was created. It required that man should fulfill all righteousness inward and
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outward, negative and positive. That he should not only abstain from every idle
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word and avoid every evil work, but should keep every affection, every desire,
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every thought, in obedience to the will of God. That he should
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continue wholly as he which had created him, was holy, both in heart
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and in all manner of conversation. That he should be pure in heart,
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even as God is pure, perfect, as his father in Heaven was perfect.
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That he should love the Lord his God with all his heart, with
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all his soul, with all his mind, and with all his strength.
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That he should love every soul that God had made even as God had loved
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him, that by this universal ben evolence, he should dwell in God,
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who is Love, and God in him, that he should serve the Lord
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his God with all his strength, and in all things singly aim at his
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glory. These were the things which the righteousness of the law required, that
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he who did them might live thereby. But it farther required that this entire
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obedience to God, this inward and outward holiness, this conformity both of heart
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and life to His will, should be perfect in degree, no abatement,
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no allowance could possibly be made for falling short in any degree as to any
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jot or tittle, either of the outward or of the inward law. If
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every commandment relating to outward things was obeyed, yet that was not sufficient unless
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every one was obeyed with all the strength, in the highest measure and most
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perfect manner. Nor did it answer the demand of this covenant to love God
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with every power and faculty, unless He were loved with the full capacity of
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each with the whole possibility of the soul. One thing more was indispensably required
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by the righteousness of the law, namely that this universal obedience, this perfect
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holiness, both of heart and life, should be perfectly uninterrupted. Also should
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continue without any intermission, from the moment wherein God created man and breathed into
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his nostrils the breath of life until the days of his trial should be ended,
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and he should be confirmed in life everlasting. The righteousness, then,
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which is of the Law, speaketh on this wise. Thou, o,
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Man of God, stand fast in love in the image of God, wherein
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thou art made. If thou wilt remain in life, keep the commandments which
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are now written in thy heart love the Lord, thy God. With all
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thy heart love is thyself. Every soul that He hath made desire nothing but
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God. Aim at God in every thought and every word and work. Swerve
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not in one motion of body or soul from Him. Thy mark the prize
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of thy high calling. And let all that is in thee praise His Holy
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name, every power and faculty of thy soul, and every kind, in
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every degree and at every moment of thine existence. This do and thou shalt
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live. Thy light shall shine, thy love shall flame more and more,
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till thou art received up into the House of God in the heavens, to
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reign with Him forever and ever, but the righteousness which is of faith speaketh
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on this wise, Say not in thine heart, who shall ascend into heaven,
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that is, to bring down Christ from above, as though it were
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some impossible task which God required THEE previously to perform in order to thine acceptance.
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Or who shall descend into the deep, that is, to bring of
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Christ from the dead, as though thou were still remaining to be done for
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the sake of which thou wert to be accepted. But what saith it?
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The word according to the tenor of which thou mayst now be accepted as an
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heir of eternal life, is nigh unto THEE, even in thy mouth and
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in thy heart. That is the word of faith which we preach. The
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new Covenant which God hath now established with sinful man through Christ Jesus, by
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the righteousness which is of faith, is meant that condition of justification and in
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consequence of present and final salvation, if we endure therein unto the end which
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was given by God to fallen man through the merits and mediation of his only
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begodden son. This was in part revealed to Adam soon after his fall,
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being contained in the original promise made to him and his seed concerning the seed
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of the woman who should bruise the serpent's head Genesis three fifteen. It was
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a little more clearly revealed to Abraham by the Angel of God from heaven,
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saying, by myself have I soorn saith the Lord, that in thy seed
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shall all the nations of the world be blessed. Genesis twelve, fifteen and
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eighteen. It was yet more fully made known to Moses, to David,
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and to the prophets that followed, and through them to many of the people
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of God and their respective generations. But still the bulk even of these were
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ignorant of it, and very few understood it. Clearly, still, life
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and immortality were not so brought to light to the Jews of old as they
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are now unto us by the Gospel. Now this Covenant saith not to sinful
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man perform unsinning obedience and live. If this were the term, he would
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have no more benefit of all which Christ hath done and suffered for him than
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if he was required, in order to life, to ascend into heaven and
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bring down Christ from above, or to descend into the deep, into the
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invisible world and bring up Christ from the dead. It doth not require any
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impossibility to be done, although to mere man what it requires would be impossible,
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but not to man assisted by the spirit of God. This were only
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to mock human weakness. In indeed, strictly speaking, the Covenant of Grace
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doth not require us to do anything at all as absolutely and indispensably necessary in
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order to our justification, but only to believe in Him who for the sake
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of his son and the propitiation which he hath made justifieth the ungodly that worketh
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not and imputes his faith to him for righteousness. Even so, Abraham believed
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in the Lord, and he counted it to him for righteousness Genesis fifteen six.
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And he received the sign of circumcision, a seal of the righteousness of
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faith, that he might be the father of all them that believe that righteousness
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might be imputed unto them. Also Romus four eleven. Now it was not
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written for his sake alone that it i e. Faith was imputed to him,
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but for us also to whom it shall be imputed, to whom faith
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shall be imputed, for righteousness shall stand in the stead of perfect obedience in
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order to our acceptance with God. If we believe on him who raised up
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Jesus our Lord, from the dead, who was delivered to death for our
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offenses, and was raised again for our justification Romans four, verses twenty three
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to twenty five, for the assurance of the remission of our sins and of
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a second life to come to them, than believe what saith, then the
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covenant of forgiveness, of unmerited love, of pardoning mercy. Believe in the
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Lord Jesus Christ, and thou shalt be saved in the day thou believest,
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thou shalt surely live. Thou shalt be restored to the favor of God,
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and in his pleasure is life. Thou shalt be saved from the curse and
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from the wrath of God. Thou shalt be quickened from the death of sin
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into the life of righteousness. And if thou endure to the end believing in
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Jesus, thou shalt never taste the second death. But having suffered with Thy
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Lord, shalt also live and reign with Him forever and ever. Now this
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word is nigh thee. This condition of life is plain, easy always at
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hand. It is in thy mouth and in thy heart through the operation of
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the Spirit of God. The moment thou believest in thine heart in Him whom
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God hath raised from the dead, and confessest with thy mouth the Lord Jesus,
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as thy Lord and thy God. Thou shalt be saved from condemnation from
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the guilt and punishment of thy former sins, and shalt have power to serve
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God in true holiness all the remaining days of thy life. What is the
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difference then, between the righteousness which is of the law, and the righteousness
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which is of faith, between the first covenant, or the covenant of works,
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and the second, the covenant of grace. The essential unchangeable difference is
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this. The one supposes him to whom it is given to be already holy
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and happy, created in the image, and enjoying the favor of God,
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and prescribes the condition whereon he may continue therein in love and joy, life
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and immortality. The other supposes him to whom it is given to be now
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unholy and unhappy, fall in short of the glorious image of God, having
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the wrath of God abiding on him, and hastening through sin, whereby a
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soul is dead to bodily death and death everlasting. And to man in this
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state it prescribes the condition whereon he may regain the pearl he has lost.
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They recover the favor and image of God. They retrieve the life of God
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in his soul, and be restored to the knowledge and the love of God,
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which is the beginning of life eternal. Again, the Covenant of Works,
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in order to man's continuance in the favor of God, in his knowledge
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and love, in holiness and happiness, required of perfect man a perfect and
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uninterrupted obedience to every point of the law of God, whereas the Covenant of
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Grace, in order to man's recovery of the favor and the life of God,
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requires only faith, living faith in Him who through God justifies him that
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obeyed. Not yet again, the Covenant of Works required of Adam and all
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his children to pay the price themselves in consideration of which they were to receive
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all the future blessings of God. But in the Covenant of Grace, seeing
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we have nothing to pay, God frankly forgives us all, provided only that
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we believe in Him who hath paid the price for us, who hath given
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himself a propitiation for our sins, for the sins of the whole world.
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Thus the First Covenant required what is now afar off from all the children of
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men, namely unsinning obedience, which is far from those who are conceived and
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born in sin, whereas the second requires what is nigh at hand. As
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though it should say, thou art sin, God is love, Thou by
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sin art fallen short of the glory of God, Yet there is mercy with
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him. Bring then all thy sins to the pardoning God, and they shall
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vanish away as a cloud. If thou wert not ungodly, there would be
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no room for him to justify thee as ungodly. But now draw near in
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full assurance of faith. He speaketh, and it is done. Fear not
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only believe, for even the just God justifieth all that believe in Jesus.
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These things considered, it would be easy to show, as I propose to
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do in the second place, the folly of trusting in the righteousness which is
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of the law, and the wisdom of submitting to the righteousness which is of
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faith. The folly of those who still trust in the righteousness which is of
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the law. The terms which are do this and live may abundantly appear.
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From hence they set out wrong. Their very first step is a fundamental mistake.
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For before they can ever think of claiming any blessing on the terms of
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this covenant, they must suppose themselves to be in His state, with whom
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this covenant was made. But how vain a supposition is this, since it
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was made with Adam in a state of innocence. How weak therefore must that
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whole building be which stands on such a foundation. And how foolish are they
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who thus build on the sand, Who seem never to have considered that the
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Covenant of Works was not given to man when he was dead and trespasses and
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sins, but when he was alive to God, when he knew no sin,
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but was holy as God is holy. Who forget that it was never
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designed for the recovery of the favor and life of God once lost, but
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only for the continuance and increase thereof till it should be complete in life everlasting.
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Neither do they consider, who are thus seeking to establish their own righteousness,
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which is of the law. What manner of obedience or righteousness, that
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is which the law indispensably requires. It must be perfect and entire in every
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point, or it answers not the demand of the law. But which of
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you is able to perform such obedience, or consequently to live thereby? Who
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among you fulfills every jot and tittle, even of the outward commandments of God,
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doing nothing great or small, which God forbids, leaving nothing undone which
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He enjoins, speaking no idle word, having your conversation always meet to minister
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grace to the hearers. And whether you eat or drink, or whatever you
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do, doing all to the glory of God. How much less are you
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able to fulfill all the inward commandments of God, those which require that every
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temper and motion of your soul should be holiness unto the Lord. Are you
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able to love God with all your heart, to love all mankind as your
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own soul, to pray without ceasing in everything, to give thanks, to
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have God always before you, and to keep every affection, desire, and
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thought in obedience to His law. You should farther Consider that the righteousness of
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the Law requires not only the obeying every command of God, negative and positive,
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internal and external, but likewise, in the perfect degree, in every
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instance, whatever the voice of the Law is thou shalt serve the Lord thy
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God with all thy sad strength. It allows no abatement of any kind.
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It excuses no defect. It condemns every coming short of the full measure of
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obedience, and immediately pronounces a curse on the offender. It regards only the
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invariable rules of justice, and saith I know not to show mercy. Who
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then can appear before such a judge who is extreme to mark what is done
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amiss? How weak are they who desire to be tried at the bar where
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no flesh living can be justified, none of the offspring of Adam. For
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suppose we did now keep every commandment with all our strength, Yet one single
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breach, which ever was utterly destroys or whole claim to life. If we
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have ever offended in any one point, this righteousness is at an end.
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For the law condemns all who do not perform uninterrupted as well as perfect obedience,
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so that, according to the sentence of this, for him who hath
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once sinned in any degree, there remaineth only a fearful looking for a fiery
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indignation which shall devour the adversaries of God. Is it not then the very
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foolishness of folly, for fallen man to seek life by this righteousness, For
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man who was shapen in wickedness and in sin did his mother conceive him,
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man who is by nature all earthly, sensual, devilish, altogether corrupt and
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abominable, in whom, till he find grace, dwelleth no good thing,
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Nay, who cannot, of himself think one good thought, who is indeed
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all sin, a mere lump of ungodliness, and who commits sin in every
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breath he draws, whose actual transgressions in word and deed are more in number
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than the hairs of his head. What stupidity, what senselessness must it be
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for such an unclean, guilty, helpless worm as this, to dream of
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seeking acceptance by his own righteousness, of living by the righteousness which is of
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the law. Now, whatsoever considerations prove the folly of trusting in the righteousness
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which is of the law, prove equally the wisdom of submitting to the righteousness
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which is of God by faith. This were easy to be shown with regard
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to each of the preceding considerations. But to waive this the wisdom of the
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first step. Here too, the disclaiming our own righteousness plainly appears from hints
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that it is acting according to truth, to the real nature of things.
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For what is it more than to acknowledge with our heart as well as lips,
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the true state wherein we are to acknowledge that we bring with us into
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the world a corrupt, sinful nature, more corrupt, indeed than we can
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easily conceive or find words to express. That hereby we are prone to all
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that is evil, and averse from all that is good. That we are
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full of pride, self will, unruly passions, foolish desires, vile and
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inordinate affections, lovers of the world, lovers of pleasure more than lovers of
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God God. That our lives have been no better than our hearts, but
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many ways ungodly and unholy, insomuch that our actual sins, both in word
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and deed, have been as the stars of heaven for multitude. That on
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all these accounts we are displeasing to him who is of purer eyes than to
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behold iniquity, and deserve nothing from him but indignation and wrath and death,
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the due wages of sin. That we cannot by any of our righteousness,
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for indeed we have none at all, nor by any of our works,
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for they are as the tree upon which they grow, appease the wrath of
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God, or avert the punishment we have justly deserved. Yea that if left
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to ourselves, we shall only wax worse and worse, sink deeper and deeper
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into sin, offend God more and more, both with our evil works and
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with the evil tempers of our carnal mind, till we fill up the measure
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of our iniquities and bring upon ourselves swift destruction. And is not this the
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very state wherein by nature we are to acknowledge This then, both with our
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heart and lips, that is, to disclaim our own righteousness. The righteousness
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which is of the law, is to act according to the real nature of
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things, and consequently is an instance of true wisdom. The wisdom of submitting
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to the righteousness of faith appears farther from this consideration. It is the righteousness
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of God. I mean here it is that method of reconciliation with God which
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hath been chosen and established by God himself, not only as he is the
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God of wisdom, but as he is the sovereign Lord of Heaven. And
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earth, and of every creature which he hath made. Now, as it
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is not meet for man to say unto God, what doest thou? As
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none who is not utterly void of understanding will contend with one that is mightier
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than he, with him whose kingdom ruleth over all. So it is true
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wisdom. It is a mark of sound understanding to acquiesce in whatever He hath
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chosen to say. In this, as in all things, it is the
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Lord. Let him do what seemeth him good, and may be farther considered
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that it was of mere grace, a free love, of unreserved mercy,
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that God hath vouchsafed disinful man any way of reconciliation with himself, that we
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were not cut away from his hand and utterly blotted out of his remembrance.
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Therefore, whatever method, he is pleased to a point of his tender mercy,
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of his unmerited goodness, whereby his enemies, who have so deeply revolted
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from him so long, and obstinately rebelled against him, may still find favor
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in his sight. It is doubtless our wisdom to accept it with all thankfulness
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to mention, but one consideration more it is wisdom to aim at the best
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end by the best means. Now, the best end which any creature can
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pursue is happiness in God, And the best end a fallen creature can pursue
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is the recovery of the favor and image of God. But the best,
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indeed, the only means under Heaven given to a man, whereby he may
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regain the favor of God, which is better than life itself, or the
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image of God, which is the true life of the soul, is the
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submitting to the righteousness, which is of faith, the believing in the only
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Begod and Son of God. Whosoever, therefore thou art, who desirest to
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be forgiven and reconciled to the favor of God, do not say in thy
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heart, I must first do this. I must first conquer every sin,
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break off every evil word and work, and do all good to all men.
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Or I must first go to church, receive the Lord's supper, hear
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more sermons, and say more prayers. Alas my brother, thou art clean
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God out of the way, thou art still ignorant of the righteousness of God,
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and art seeking to establish thy own righteousness as the ground of thy reconciliation.
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Knowest thou not that thou canst do nothing but sin till thou art reconciled
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to God. Wherefore then dost thou say, I must do this and this
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first, and then I shall believe, nay, but first believe believe in
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the Lord Jesus Christ, the propitiation for thy sins. Let this good foundation
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first be laid, and then thou shalt do all things well? Neither say
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in thy heart I cannot be accepted yet because I am not good enough?
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Who is good enough? Whoever was to merit acceptance at God's hands? Was
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ever any child of Adam good enough for this? Or well? Any tell
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the consummation of all things? And as for THEE, thou art not good
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at all? There dwelleth in THEE no good thing, and thou never welt
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be till thou believe in Jesus. Rather thou wilt find thyself worse and worse.
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But is there any need of being worse in order to be accepted?
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Art thou not bad enough? Already? Indeed thou art, and that God
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knoweth, and thou thyself canst not deny it? Then de lay not all
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things are now ready arise and wash away thy sins. The fountain is open.
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Now is the time to wash thee white in the blood of the Lamb.
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Now he shall purge thee as with hissip, and thou shalt be clean.
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He shall wash thee, and thou shalt be whiter than snow. Do
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not say, but I am not contrite enough. I am not sensible enough
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of my sins. I know it. I would to God thou wert more
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sensible of them, more contrite to thousandfold than thou art. But do not
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stay for this. It may be God will make THEE so, not before
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thou believest. But by believing it may be thou wilt not weep much till
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thou lovest much, because thou hast had much forgiven in the meantime, Look
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unto Jesus, Behold how he loveth thee. What could he have done more
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for THEE? Which he hath not done? O, Lamb of God,
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was ever pain, was ever love like thine. Look steadily upon him till
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he looks on THEE and breaks thy hard heart. Then shall thy head be
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waters and thy eyes fountains of tears. Nor yet do thou say I must
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do something more before I come to Christ. I grant. Supposing thy Lord
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should delay his coming, it were meet and right to wait for his appearing
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in doing so far as thou hast power whatsoever he hath commanded thee. But
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there is no necessity for making such a supposition. How knowest thou that he
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will delay? Perhaps he will appear as the day spring from on high before
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the morning light. O do not set him a time, expect him every
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hour. Now he is nigh even at the door. And to what end
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wouldst thou wait for more sincerity before thy sins are blotted out, to make
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THEE more worthy of the grace of God. Alas thou art still establishing thy
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own righteousness, he will have mercy, not because thou art worthy of it,
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but because his compassion fail. Not not because thou art righteous, but
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because Jesus Christ hath atoned for thy sins. Again, if there be anything
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good and sincerity, why dost thou expect it before thou hast faith? Seeing
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faith itself is the only root of whatever is really good and holy above all,
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How long wilt thou forget that, whatsoever thou doest, or whatsoever thou
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hast before thy sins are forgiven THEE. It avails nothing with God toward the
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procuring of thy forgiveness. Yea, that it must all be cast behind thy
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back, trampled under foot, made no account of, or thou wilt never
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find favor in God's sight, because until then thou canst not ask it,
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as a mere sinner, guilty, lost, undone, having nothing to plead,
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nothing to offer to God, but only the merits of His well beloved
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son, who loved THEE and gave himself for THEE. To conclude. Whosoever
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thou art, o man who ask the sentence of death in thyself, who
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feelest thyself a condemned sinner, and hast the wrath of God abiding on THEE.
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Unto THEE saith the Lord. Not do this perfectly, obey all my
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commands and live, but believe in the Lord Jesus Christ, and thou shalt
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be saved. The word of faith is nigh unto THEE now at this instant,
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in the present moment, and in thy present state sinner as thou art,
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just as thou art, believe the Gospel, and I will be merciful
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unto thy unrighteousness and thy iniquities. Will I remember no more? End of
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Section six,