This article needs some introduction because, well, it is flagrant plagiarism. I have long been an avid fan of John Wesley. Truth be told, when I read his sermons I doubt that I have ever preached a sermon in my life. Oh well, I suppose we all need goals. I frequently read or listen to a recording of someone reading Wesley's sermons as a kind of morning devotional. This edifies me immensely but I have often found the outdated mode of language which Wesley uses to be a bit frustrating and tiring. In order to remove this obstacle I have attempted to modernize the language in this sermon of his and (with a flourish) present the resulting product to you here. I have also produced an audio rendition of my own for those who would prefer to hear the sermon spoken and attached those files at the end of this article. Enjoy!
The Righteousness that is by Faith
“Moses writes this about the righteousness that is by the law: (Romans 10:5-8) “The person who does these things will live by them.” But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) “or ‘Who will descend into the deep?’” (that is, to bring Christ up from the dead). But what does it say? “The word is near you; it is in your mouth and in your heart,” that is, the message concerning faith that we proclaim."
1. The Apostle is not setting the covenant
given by Moses up against the covenant given by Christ. If we ever
imagined this, it would be because we neglected to notice that the last as well
as the first part of these words were both spoken by Moses to the people of Israel , and he
was speaking about the covenant which they had at that time. (Deut. 30:11, 12,
14.) But it is the covenant of grace, which God, through Christ, has
established with men in all ages, (both before and under the Jewish
dispensation, and since God was manifest in the flesh,) which Paul here sets up
against the covenant of works, made with Adam while in Paradise, but commonly thought
to be the only covenant which God had made with man, particularly by those Jews
who the Apostle writes about.
2. Of
these Jews 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
pure grace and mercy, freely forgiving our sins through the Son whom he loves,
through the redemption which is in Jesus,) "and seeking to establish their own righteousness," (their
own holiness, coming before faith in "him that justifies the
ungodly," as the foundation of their forgiveness and acceptance,)
"have not submitted themselves unto the righteousness of God," and therefore
seek death in the error of their life.
3. They
were ignorant that "Christ is the end of the Law, in order to bring
righteousness to everyone who believes." - that, by the sacrifice of
himself offered once, he 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 meaning was, without any reduction or removal, "Do this, and
live;" and, at the same time, purchased for us that better covenant,
"Believe, and live;" believe, and you will be saved; saved now, both
from the guilt and power of sin, and, of consequence, from the wages of it.
4. And
so many are equally ignorant now, even among those who are called by the name
of Christ! There are still many who now
have a "zeal for God," yet do not have it "according to
knowledge;" but are still seeking "to establish their own righteousness,"
as the foundation for their forgiveness and acceptance; and therefore, fervently
refuse to "submit themselves to the righteousness of God!" Surely my
heart's desire, and prayer to God for you, brothers, is, that you may be saved.
And, in order to remove this big stumbling-block out of your way, I will try to
show:
First,
what "righteousness is, which
is of the law;" and what "righteousness is which is of faith;"
Secondly,
the foolishness of trusting in the righteousness of the law; and
Thirdly,
the wisdom of submitting to that which is of faith.
Part I.
1. And,
First, "the righteousness which is of the law says, the person who does
these things will live by them." Constantly
and perfectly obey all these things to do them, and then you will live for
ever. This law, or covenant, (usually called the Covenant of Works,)
given by God to man in Paradise, required an obedience which is perfect in all
its parts, entire and lacking nothing, as the condition for his eternal enjoyment
of the holiness and happiness which he was created in.
2. It
required that man should fulfil all righteousness, inward and outward, negative
and positive: That he should not only keep himself from every idle word, and
avoid every evil deed, but should keep every affection, every desire, every
thought, in obedience to the will of God: That he should continue holy, as he who
created him is 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 is
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 has loved him: That by this universal love
and kindness, he should remain 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 only aim
at his glory.
3. These were the things which the
righteousness of the law required, that he who did them might live by
it. But more than that, it 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 reduction or removal, 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, that would still not be sufficient unless every
one was obeyed with all of your strength, in the highest measure, and most
perfect manner. Nor would it meet 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 when God created man,
and breathed into his nostrils the breath of life, until the days of his trial are
ended, and he should be confirmed in life everlasting.
5. The
righteousness, then, which is of the law, speaks in this way: "You, O man
of God, stand firm in love, in the image of God in which you are made. If you
remain in life, keep the commandments, which are now written in your heart.
Love the Lord your God with all your heart. Love, as yourself, every soul that
he has made. Desire nothing but God. Aim at God in every thought, in every word
and deed. Swerve not, in one motion of body or soul, from him, your mark, and
the prize of your high calling; and let all that is in you praise his holy
name, every power and faculty of your soul, in every kind, in every degree, and
at every moment of your existence. `Do this, and you will live:' Your light will
shine, your love will flame more and more, till you are 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 speaks in this way: Say not in your heart,
Who will ascend into heaven? That is, to bring Christ down from above;" (as though it were some impossible task which
God required of you to perform in order to be accepted;) or, "Who
shall descend into the deep? That is, to bring up Christ from the dead;"
(as though that were still remaining to be done, so that you could be accepted;)
"but what does it say? The word,
"according to the meaning of which you may now be accepted as an heir of
life eternal, "is near you; it is in your mouth and in your heart,
that is the message concerning faith that we proclaim." - the new covenant which God has 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 in it until 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 would "bruise the serpent's head." (Gen.
3:15.) It was a little more clearly
revealed to Abraham, by the angel of God from heaven, saying, "By
myself have I sworn, says the Lord, that in your seed shall all the nations of
the world be blessed." (Gen. 12:15, 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 to us
"by the gospel."
8. Now,
this covenant does not say to sinful
man, "Perform obedience without sinning, and live." If these
were the terms then we would have no more benefit from all which Christ has
done and suffered for us, than if we were required to "ascend into heaven,
and bring Christ down from above;" or to "descend into the
deep," into the invisible world, and "bring Christ up from the
dead." It does not require any
impossibility to be done: (Although to mere man, what it requires would
be impossible; but not to man assisted by the Spirit of God:) This would only
mock our human weakness. Indeed, strictly
speaking, the covenant of grace does
not require us to do anything at all, as absolutely and
indispensably necessary for our justification; but only, to believe in Him who, because of his Son, and
the propitiation which he has made, "justifies the ungodly that do not
work," and credits to them righteousness because of their faith. Even so
Abraham "believed the LORD, and God counted it to him as righteousness."
(Gen. 15:6.) "He received the sign of circumcision as a seal of the
righteousness that he had by faith while he was still uncircumcised. The
purpose was to make him the father of all who believe without being
circumcised, so that righteousness would be counted to them as well."
(Rom. 4:11.) "Now it was not written for his sake alone, that it," i.e., faith, "was credited to him; but
for us also, to whom it shall be credited," to whom righteousness shall be
credited for faith, and it shall stand in the place of perfect obedience, in
order for us to be accepted by God, "if we believe in Him who raised Jesus
our Lord from the dead, who was delivered" to death "because of our
transgressions, and was raised because of our justification." (Rom.
4:23-25:) For the assurance of the forgiveness of our sins, and of a second
life to come, for those who believe.
9. What
does the covenant of forgiveness say
then, of unmerited love, of pardoning mercy? "Believe in the Lord
Jesus Christ, and you will be saved." In the day that you believe, you
will surely live. You will be restored to the favour of God; and in his
pleasure is life. You will be saved from the curse, and from the wrath of God. You
will be made alive, from the death of sin into the life of righteousness. And
if you endure to the end, believing in Jesus, you will never taste the second
death; but, having suffered with your Lord, will also live and reign with him
for ever and ever.
10. Now,
"this word is near you." This condition of life is plain, easy,
always at hand. "it is in your mouth and in your heart," through the
operation of the Spirit of God. The moment "you believe in your heart"
in him whom God "has raised from the dead," and "confess with your
mouth the Lord Jesus," as your Lord
and your God, "you will be saved" from condemnation, from the guilt and
punishment of your former sins, and will have power to serve God in true
holiness all the remaining days of your 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 assumes that
the person to whom it is given is already holy and happy, created in
the image and enjoying the favour of God; and prescribes the requirements for
which he may continue in this happy state, in love and joy, life and
immortality: The other covenant assumes
that the person to whom it is given is now unholy and unhappy, fallen short of
the glorious image of God, having the wrath of God remaining on him, because
of sin, by which his soul is dead, to
bodily death, and death everlasting; and to man in this state it prescribes the
requirements by which he may regain the pearl he has lost, may recover the
favour and 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 for people to remain 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 for people to recover the
favour and the life of God, requires only faith; living
faith in Him who, through God, justifies him who has not obeyed.
13. Yet,
again: The covenant of works required of Adam and all of his children, to pay
the price themselves, in which case they would receive all the future blessings
of God. But, in the covenant of grace, seeing we have nothing to pay, God
"simply forgives us all:" Provided only, that we believe in Him who
has paid the price for us; who has 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 near at hand; as though it should say,
"You are a sinner! God is love! You, because of sin have fallen short of
the glory of God; yet there is mercy with him. Bring then all your sins to the forgiving
God, and they shall vanish away like a cloud. If you were not ungodly, there
would be no opportunity for him to justify you as ungodly. But now draw near,
in full assurance of faith. He speaks, and it is done. Fear not, only believe;
for even the God who is just justifies all that believe in Jesus."
Part II.
1. These
things considered, it would be easy to show, as I proposed to do in the Second
place, the foolishness of trusting in the "righteousness which is of the
law," and the wisdom of submitting to "the righteousness which is of
faith."
The foolishness of those who still trust in the
"righteousness which is of the law," which depended on the requirement,
"Do this, and live," may become very obvious based on the fact that 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 think of themselves
to be in the state of Adam, with whom this covenant was made. But how futile an assumption is this;
since Adam was 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 build like this 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 designed for the recovery of the favour and life of God being
lost, but only for the keeping and increase of it, till it should be
complete in life everlasting.
2. Neither
do they consider, who are in this way seeking to establish their "own
righteousness, which is of the law," what kind of obedience or
righteousness the law essentially requires. It must be perfect and complete in every point, or else it
will not meet the demand of the law. But
which of you is able to perform this kind of obedience; or, to live it out
thereafter? 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 commands? Speaking no idle word? Having your conversation always
"helpful to give grace to those who listen?" 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 attitude and motion of your soul 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 further consider, that the righteousness of the law requires you not
only to obey every command of God, negative and positive, internal and
external, but also in the perfect
degree. In every single instance, the voice of the law is, "You
shall serve the Lord your God with all your strength." It does not allow easing
off of any kind: It excuses no defect: It condemns every short coming of the
full measure of obedience, and immediately pronounces a curse on the offender:
It regards only the unwavering rules of justice, and says, "I do not know
to show any mercy."
4. Who
then can appear before such a Judge, who is "extreme to note what is done wrong?"
How weak are they who desire to be tried at the bar where "no flesh alive
can be justified!" - none of the offspring of Adam. For, imagine we did now
keep every commandment with all our strength; just a single breach, what ever it was, utterly destroys our whole claim
to life. If we have ever offended in any one point, this righteousness
is ended. For the law condemns everyone
who does not perform uninterrupted as well as perfect obedience. According
to this judgement, for the one who sins even once, in any degree, "there
remains only a fearful expectation of fiery indignation, which will devour the enemies"
of God.
5. Is
it not then the very foolishness of folly, for fallen man to look for life by
this righteousness? For man, who was "sinful at birth, sinful from the
time his mother conceived him?" Man, who is, by nature, all "earthly,
unspiritual, demonic;" altogether corrupt and detestable;" in whom,
till he finds grace, "dwells no good thing;" who cannot even think one good thing of
himself; who is in fact all sin, a
mere lump of ungodliness, and who commits sin in every breath he breathes;
whose actual transgressions, in word and deed, are more in number than the
hairs of his head? What stupidity,
what irrationality 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,
whatever considerations prove the foolishness of trusting in the
"righteousness which is of the law," prove equally to show the wisdom
of submitting to the "righteousness which is of God by faith." This was
easy to show with regard to each of the considerations I have just made. But, even
without these considerations, the wisdom of the first step in this, the denying
of our own righteousness, plainly appears from this, 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 which we are in? To acknowledge that we bring with us into the world
a corrupt, sinful nature; more corrupt, indeed, than we can easily imagine, or
find words to express? That because of this we are prone to all that is evil,
and opposed to all that is good; that we are full of pride, self will, disobedient
passions, foolish desires, despicable and excessive affections; lovers of the
world, lovers of pleasure more than lovers of God? That our lives have been no
better than our hearts, that they are in many ways ungodly and unholy.
Truthfully, our actual sins, both in word and deed, have been as many as the
stars of heaven. On all these accounts, we are displeasing to Him who is of
purer eyes than to look on sin, and deserve nothing from him but indignation
and wrath and death, the due wages of sin. 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 upon which they grow,) appease the wrath of God, or turn
away the punishment we have justly deserved; in fact, if we are left to
ourselves, we shall only get worse and worse, sink deeper and deeper into sin,
offend God more and more, both with our evil works, and with the evil state of
our carnal mind, till we fill up the measure of our sins, and bring upon
ourselves swift destruction. And is this not the very state which by nature we
are in? To acknowledge this, then, both with our heart and lips, is to renounce our own righteousness,
"the righteousness which is of the law." It is to act according to
the real nature of things, and, consequently, it is an act of true
wisdom.
7. The
wisdom of submitting to "the righteousness of faith" can further be
shown from this consideration, that it
is the righteousness of God: I mean here, it is that method of
reconciliation with God which has been chosen 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 has made. Now, as it is not appropriate
for man to say to God, "What are you doing?" - as no one who is not
utterly devoid of understanding, will challenge One that is mightier than him, especially
the One whose kingdom rules over all. So
it is true wisdom, it is a mark of sound understanding, to accept whatever he
has chosen; to say in this, as in all things, "It is the Lord: Let
him do what seems good to him."
8. A
further consideration is that it was of sheer grace, of free love, of undeserved
mercy, that God has granted to sinful man any way of reconciliation with
himself, that we were not cut away from his hand, and utterly blotted out of
his memory. Therefore, whatever
method he is pleased to choose, of his tender mercy, of his unmerited
goodness, by which 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
no doubt our wisdom to accept it with all thankfulness.
Part III.
1. Therefore,
whoever desires to be forgiven and reconciled to the favour of God, do not say
in your heart, "I must first
do this; I
must first conquer every sin; break off every
evil word and deed, and do every good to all men; or, I must first go to church, receive the Lord's
Supper, hear more sermons, and say more prayers." Unfortunately, my
brother you have already gone clean out of the way. You are still
"ignorant of the righteousness of God," and you are "seeking to
establish your own righteousness," as the foundation of your
reconciliation. Don’t you know that you cannot do anything but sin, until you
are reconciled with God? Why then do you say," I must first do this and this, and
then I will believe?" No, first believe! Believe
in the Lord Jesus Christ, the Propitiation for your sins. Let this good
foundation be laid first, and then you
will do all things well.
2. Neither must
you say in your heart, "I cannot be accepted yet, because I am not good enough." Who is good enough - who ever was - to have
earned acceptance at God's hands? Was there ever any child of Adam good enough for this? Or will anyone before the
consummation of all things? And as for you, you are not good at all: No good
thing lives in you. And you never will be until you believe in Jesus. Instead,
you will find yourself getting worse and worse. But is there any need of being
worse, in order to be accepted? Aren’t you bad
enough already?
Indeed you are, and God knows. And you cannot deny it. So don’t delay. All
things are ready now. "Get up and wash away your sins." The fountain
is open. Now is the time to wash yourself white in the blood of the Lamb. Now
he will "cleanse" you as "with hyssop," and you will
"be clean:" He will "wash" you, and you will "be
whiter than snow."
3. Do
not say, "But I am not remorseful
enough: I
am not aware enough of my sins." I know it. I would
to God that you were more aware of
them, a thousand fold more repentant
than you are. But do not wait for this. It
may be that God will make you so, not before you believe, but by believing.
It may be that you will not weep much till you love much because you have had
much forgiven. In the mean time, look to Jesus. Look, how he loves you! What more
could he have done for you which he has not done?
Look steadily at him, until he looks on you, and breaks your
hard heart. Then will your "head" be "a stream of waters,"
and your "eyes fountains of tears."
4. Neither
should you say, "I must do something
more before I come to Christ." I allow that,
if your Lord should delay his coming, it would be appropriate and right for you
to wait for his appearing, but you will wait by doing, so far as you have
power, whatever he has commanded you. However, there is no cause for making such
an assumption. How do you know that
he will delay? Perhaps he will appear, as the dawn from on high, before
the morning light. O do not set him a time! Expect him every hour. He is near!
Even at the door!
5. And
for what reason would you wait for more
sincerity, before your sins are blotted out? To make you
more worthy of the grace of God? You are still "establishing your own
righteousness." He will have
mercy, not because you are worthy of it, but because his compassion does not
fail; not because you are righteous, but because Jesus Christ has
atoned for your sins.
Again, if there be anything good in sincerity, why do you expect it before you have faith? - seeing that faith itself is the only root of
whatever is really good and holy.
Above all, how long will you forget, that whatever you do,
or whatever you have, it will get you nothing from God by way of forgiveness? Yes,
and that it must all be thrown behind
your back, trampled under foot, made of no account, or you will never
find favour in God's sight; because, until then, you cannot ask for it, as a
mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to
God, but only the merits of his well-beloved Son, "who loved you,
and gave himself for you!"
No comments:
Post a Comment