John Wesley SERMON 6
[text from the 1872 edition]
THE RIGHTEOUSNESS OF FAITH
"Moses describeth the righteousness which is of the law, That
the man which doeth those things shall live by them. But the
righteousness which is of faith speaketh on this wise, Say not
in thine heart, Who shall ascend into heaven? (that is, to bring
Christ down from above:) Or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead.) But what
saith it? The word is nigh thee, even in thy mouth, and in thy
heart: That is, the word of faith, which we preach." Rom.
10:5-8.
1. The Apostle does not here oppose the covenant given by Moses,
to the covenant given by Christ. If we ever imagined this, it
was for want of observing, that the latter as well as the former
part of these words were spoken by Moses himself to the people
of Israel, and that concerning the covenant which then was.
(Deut. 30:11, 12, 14.) But it is the covenant of grace, which
God, through Christ, hath established with men in all ages, (as
well before and under the Jewish dispensation, as since God was
manifest in the flesh,) which St. Paul here opposes to the
covenant of works, made with Adam while in Paradise, hut
commonly supposed to be the only covenant which God had made
with man, particularly by those Jews of whom the Apostle writes.
2. Of these it was that he so affectionately speaks in the
begin-fling of this chapter: "My heart's desire and prayer to
God for Israel is, that they may be saved. For I bear them
record, that they have a zeal for God, but not according to
knowledge. For they being ignorant of God's righteousness," (of
the justification that flows from his mere grace and mercy,
freely forgiving our sins through the Son of his love, through
the redemption which is in Jesus,) "and seeking to establish
their own righteousness," (their own holiness, antecedent to
faith in "him that justifieth the ungodly," as the ground of
their pardon and acceptance,) "have not submitted themselves
unto the righteousness of God," and consequently seek death in
the error of their life.
3. They were ignorant that "Christ is the end of the law for
righteousness to every one that believeth;" -- that, by the
oblation of himself once offered, he had put an end to the first
law or covenant, (which, indeed, was not given by God to Moses,
but to Adam in his state of innocence,) the strict tenor
whereof, without any abatement, was, "Do this, and live;" and,
at the same time, purchased for us that better covenant,"
Believe, and live;" believe, and thou shalt be saved; now saved,
both from the guilt and power of sin, and, of consequence, from
the wages of it.
4. And how many are equally ignorant now, even among those who
are called by the name of Christ! How many who have now a "zeal
for God," yet have it not "according to knowledge;" but are
still seeking "to establish their own righteousness," as the
ground of their pardon and acceptance; and therefore, vehemently
refuse to "submit themselves unto the righteousness of God!"
Surely my heart's desire, and prayer to God for you, brethren,
is, that ye may be saved. And, in order to remove this grand
stumbling-block out of your way, I will endeavour to show,
First, what the righteousness is, which is of the law; and what
"the righteousness which is of faith;" Secondly, the folly of
trusting in the righteousness of the law, and the wisdom of
submitting to that which is of faith.
I. 1. And, First, "the righteousness which is of the law saith,
The man which doeth these things shall live by them." Constantly
and perfectly observe all these things to do them, and then thou
shalt live for ever. This law, or covenant, (usually called the
Covenant of Works,) given by God to man in Paradise, required an
obedience perfect in all its parts, entire and wanting nothing,
as the condition of his eternal continuance in the holiness and
happiness wherein he was created.
2. It required that man should fulfil all righteousness, inward
and outward, negative and positive: That he should not only
abstain from every idle word, and avoid every evil work, but
should keep every affection, every desire, every thought, in
obedience to the will of God: That he should continue holy, as
he which had created him was holy, both in heart, and in all
manner of conversation: That he should be pure in heart, even as
God is pure; perfect as his Father in heaven was perfect: That
he should love the Lord his God with all his heart, with all his
soul, with all his mind, and with all his strength; that he
should love every soul which God had made, even as God had loved
him: That by this universal benevolence, he should dwell in God,
(who is love,) and God in him: That he should serve the Lord his
God with all his strength, and in all things singly aim at his
glory.
3. These were the things which the righteousness of the law
required, that he who did them might live thereby. But it
farther required, that this entire obedience to God, this inward
and outward holiness, this conformity both of heart and life to
his will, should be perfect in degree. No abatement, no
allowance could possibly be made, for falling short in any
degree, as to any jot or tittle, either of the outward or the
inward law. If every commandment, relating to outward things,
was obeyed, yet that was not sufficient unless every one was
obeyed with all the strength, in the highest measure, and most
perfect manner. Nor did it answer the demand of this covenant,
to love God with every power and faculty, unless he were loved
with the full capacity of each, with the whole possibility of
the soul.
4. One thing more was indispensably required by the
righteousness of the law, namely, that this universal obedience,
this perfect holiness both of heart and life, should be
perfectly uninterrupted also, should continue without any
intermission, from the moment wherein God created man, and
breathed into his nostrils the breath of life, until the days of
his trial should be ended, and he should be confirmed in life
everlasting.
5. The righteousness, then, which is of the law, speaketh on
this wise: "Thou, O man of God, stand fast in love, in the image
of God wherein thou art made. If thou wilt remain in life, keep
the commandments, which are now written in thy heart. Love the
Lord thy God with all thy heart. Love, as thyself, every soul
that he hath made. Desire nothing but God. Aim at God in every
thought, in every word and work. Swerve not, in one motion of
body or soul, from him, thy mark, and the prize of thy high
calling; and let all that is in thee praise his holy name, every
power and faculty of thy soul, in every kind, in every degree,
and at every moment of thine existence. `This do, and thou shalt
live:' Thy light shall shine, thy love shall flame more and
more, till thou art received up into the house of God in the
heavens, to reign with him for ever and ever."
6. "But the righteousness which is of faith speaketh on this
wise: Say not in thine heart, Who shall ascend into heaven? that
is, to bring down Christ from above;" (as though it were some
impossible task which God required thee previously to perform in
order to thine acceptance;) "or, Who shall descend into the
deep? that is, to bring up Christ from the dead;" (as though
that were still remaining to be done, for the sake of which thou
wert to be accepted;) "but what saith it? The word," according
to the tenor of which thou mayest now be accepted as an heir of
life eternal, "is nigh thee, even in thy mouth, and in thy
heart; that is, the word of faith which we preach," -- the new
covenant which God hath now established with sinful man, through
Christ Jesus.
7. By "the righteousness which is of faith" is meant, that
condition of justification, (and, in consequence, of present and
final salvation, if we endure therein unto the end,) which was
given by God to fallen man, through the merits and mediation of
his only-begotten Son. This was in part revealed to Adam, soon
after his fall; being contained in the original promise, made to
him and his seed, concerning the Seed of the Woman, who should
"bruise the serpent's head." (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, saith the Lord, that in thy
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 unto us "by the
gospel."
8. Now, this covenant saith not to sinful man, "Perform
unsinning obedience, and live." If this were the term, he would
have no more benefit by all which Christ hath done and suffered
for him, than if he was required, in order to life, to "ascend
into heaven, and bring down Christ from above;" or to "descend
into the deep," into the invisible world, and "bring up Christ
from the dead." It doth not require any impossibility to be
done: (Although to mere man, what it requires would be
impossible; but not to man assisted by the Spirit of God:) This
were only to mock human weakness. Indeed, strictly speaking, the
covenant of grace doth not require us to do anything at all, as
absolutely and indispensably necessary in order to our
justification; but only, to believe in Him who, for the sake of
his Son, and the propitiation which he hath made, "justifieth
the ungodly that worketh not," and imputes his faith to him for
righteousness. Even so Abraham "believed in the Lord, and he
counted it to him for righteousness." (Gen. 15:6.) "And he
received the sign of circumcision, a seal of the righteousness
of faith, -- that he might be the father of all them that
believe, -- that righteousness might be imputed unto them also."
(Rom. 4:11.) "Now it was not written for his sake alone, that
it," i.e., faith, "was imputed to him; but for us also, to whom
it shall be imputed," to whom faith shall be imputed for
righteousness, shall stand in the stead of perfect obedience, in
order to our acceptance with God, "if we believe on him who
raised up Jesus our Lord from the dead; who was delivered" to
death "for our offences, and was raised again for our
justification:" (Rom. 4:23-25:) For the assurance of the
remission of our sins, and of a second life to come, to them
that believe.
9. What saith then the covenant of forgiveness, of unmerited
love, of pardoning mercy? "Believe in the Lord Jesus Christ, and
thou shalt be saved." In the day thou believest, thou shalt
surely live. Thou shalt be restored to the favour of God; and in
his pleasure is life. Thou shalt be saved from the curse, and
from the wrath of God. Thou shalt be quickened, from the death
of sin into the life of righteousness. And if thou endure to the
end, believing in Jesus, thou shalt never taste the second
death; but, having suffered with thy Lord, shalt also live and
reign with him for ever and ever.
10. Now, "this word is nigh thee." This condition of life is
plain, easy, always at hand. "It is in thy mouth, and in thy
heart," through the operation of the Spirit of God. The moment
"thou believest in thine heart" in him whom God "hath raised
from the dead," and "confessest with thy mouth the Lord Jesus,"
as thy Lord and thy God, "thou shalt be saved" from
condemnation, from the guilt and punishment of thy former sins,
and shalt have power to serve God in true holiness all the
remaining days of thy life.
11. What is the difference then between the "righteousness which
is of the law," and the "righteousness which is of faith ? --
between the first covenant, or the covenant of works, and the
second, the covenant of grace? The essential, unchangeable
difference is this: The one supposes him to whom it is given to
be already holy and happy, created in the image and enjoying the
favour of God; and prescribes the condition whereon he may
continue therein, in love and joy, life and immortality: The
other supposes him to whom it is given to be now unholy and
unhappy, fallen short of the glorious image of God, having the
wrath of God abiding on him, and hastening, through sin, whereby
his soul is dead, to bodily death, and death everlasting; and to
man in this state it prescribes the condition whereon he may
regain the pearl he has lost, may recover the favour and image
of God, may retrieve the life of God in his soul, and be
restored to the knowledge and the love of God, which is the
beginning of life eternal.
12. Again: The covenant of works, in order to man's continuance
in the favour of God, in his knowledge and love, in holiness and
happiness, required of perfect man a perfect and uninterrupted
obedience to every point of the law of God. Whereas, the
covenant of grace, in order to man's recovery of the favour and
the life of God, requires only faith; living faith in Him who,
through God, justifies him that obeyed not.
13. Yet, again: The covenant of works required of Adam and all
his children, to pay the price themselves, in consideration of
which they were to receive all the future blessings of God. But,
in the covenant of grace, seeing we have nothing to pay, God
"frankly forgives us all:" Provided only, that we believe in Him
who hath paid the price for us; who hath given himself a
"Propitiation for our sins, for the sins of the whole world."
14. Thus the first covenant required what is now afar off from
all the children of men; namely, unsinning obedience, which is
far from those who are "conceived and born in sin." Whereas, the
second requires what is nigh at hand; as though it should say,
"Thou art sin! God is love! Thou by sin art fallen short of the
glory of God; yet there is mercy with him. Bring then all thy
sins to the pardoning God, and they shall vanish away as a
cloud. If thou wert not ungodly, there would be no room for him
to justify thee as ungodly. But now draw near, in fill assurance
of faith. He speaketh, and it is done. Fear not, only believe;
for even the just God justifieth all that believe in Jesus."
II. 1. These things considered, it would be easy to show, as I
proposed to do in the Second place, the folly of trusting in the
"righteousness which is of the law," and the wisdom of
submitting to "the righteousness which is of faith."
The folly of those who still trust in the "righteousness which
is of the law," the terms of which are, "Do this, and live," may
abundantly appear from hence: They set out wrong; their very
first step is a fundamental mistake: For, before they can ever
think of claiming any blessing on the terms of this covenant,
they must suppose themselves to be in his state with whom this
covenant was made. But how vain a supposition is this; since it
was made with Adam in a state of innocence! How weak, therefore,
must that whole building be, which stands on such a foundation!
And how foolish are they who thus build on the sand! who seem
never to have considered, that the covenant of works was not
given to man when he was "dead in trespasses and sins," but when
he was alive to God, when he knew no sin, but was holy as God is
holy; who forget, that it was never designed for the recovery of
the favour and life of God once lost, but only for the
continuance and increase thereof, till it should be complete in
life everlasting.
2. Neither do they consider, who are thus seeking to establish
their "own righteousness, which is of the law," what manner of
obedience or righteousness that is which the law indispensably
requires. It must be perfect and entire in every point, or it
answers not the demand of the law. But which of you is able to
perform such obedience; or, consequently, to live thereby? Who
among you fulfils every jot and tittle even of the outward
commandments of God? doing nothing, great or small, which God
forbids? leaving nothing undone which he enjoins? speaking no
idle word? having your conversation always "meet to minister
grace to the hearers?" and, "whether you eat or drink, or
whatever you do, doing all to the glory of God?" And how much
less are you able to fulfil all the inward commandments of God!
those which require that every temper and motion of your soul
should be holiness unto the Lord! Are you able to "love God with
all your heart?" to love all mankind as your own soul? to "pray
without ceasing? in every thing to give thanks?" to have God
always before you? and to keep every affection, desire, and
thought, in obedience to his law?
3. You should farther consider, that the righteousness of the
law requires, not only the obeying every command of God,
negative and positive, internal and external, but likewise in
the perfect degree. In every instance whatever, the voice of the
law is, "Thou shalt serve the Lord thy God with all thy
strength." It allows no abatement of any kind: It excuses no
defect: It condemns every coming short of the full measure of
obedience, and immediately pronounces a curse on the offender:
It regards only the invariable rules of justice, and saith, "I
know not to show mercy."
4. Who then can appear before such a Judge, who is "extreme to
mark what is done amiss?" How weak are they who desire to be
tried at the bar where "no flesh living can be justified!" --
none of the offspring of Adam. For, suppose we did now keep
every commandment with all our strength; yet one single breach
which ever was, utterly destroys our whole claim to life. If we
have ever offended in any one point, this righteousness is at an
end. For the law condemns all who do not perform uninterrupted
as well as perfect obedience. So that, according to the sentence
of this, for him who hath once sinned, in any degree, "there
remaineth only a fearful looking for of fiery indignation, which
shall devour the adversaries" of God.
5. Is it not then the very foolishness of folly, for fallen man
to seek life by this righteousness? for man, who was "shapen in
wickedness, and in sin did his mother conceive him?" man, who
is, by nature, all "earthly, sensual, devilish;" altogether
corrupt and abominable;" in whom, till he find grace, "dwelleth
no good thing;" nay, who cannot of himself think one good
thought; who is indeed all sin, a mere lump of ungodliness, and
who commits sin in every breath he draws; whose actual
transgressions, in word and deed, are more in number than the
hairs of his head? What stupidity, what senselessness must it be
for such an unclean, guilty, helpless worm as this, to dream of
seeking acceptance by his own righteousness, of living by "the
righteousness which is of the law!"
6. Now, whatsoever considerations prove the folly of trusting in
the "righteousness which is of the law," prove equally the
wisdom of submitting to the "righteousness which is of God by
faith." This were easy to be shown with regard to each of the
preceding considerations. But, to wave this, the wisdom of the
first step hereto, the disclaiming our own righteousness,
plainly appears from hence, that it is acting according to
truth, to the real nature of things. For, what is it more, than
to acknowledge, with our heart as well as lips, the true state
wherein we are? to acknowledge that we bring with us into the
world a corrupt, sinful nature; more corrupt, indeed, than we
can easily conceive, or find words to express? that hereby we
are prone to all that is evil, and averse from all that is good;
that we are full of pride, self will, unruly passions, foolish
desires, vile and inordinate affections; lovers of the world,
lovers of pleasure more than lovers of God? that our lives have
been no better than our hearts, but many ways ungodly and
unholy; insomuch that our actual sins, both in word and deed,
have been as the stars of heaven for multitude; that, on all
these accounts, we are displeasing to Him who is of purer eyes
than to behold iniquity, and deserve nothing from him but
indignation and wrath and death, the due wages of sin? that we
cannot, by any of our righteousness, (for indeed we have none at
all,) nor by any of our works, (for they are as the tree upon
which they grow,) appease the wrath of God, or avert the
punishment we have justly deserved; yea, that, if left to
ourselves, we shall only wax worse and worse, sink deeper and
deeper into sin, offend God more and more, both with our evil
works, and with the evil tempers of our carnal mind, till we
fill up the measure of our iniquities, and bring upon ourselves
swift destruction? And is not this the very state wherein by
nature we are? To acknowledge this, then, both with our heart
and lips, that is, to disclaim our own righteousness, "the
righteousness which is of the law," is to act according to the
real nature of things, and, consequently, is an instance of true
wisdom.
7. The wisdom of submitting to "the righteousness of faith"
appears farther, from this consideration, that it is the
righteousness of God: I mean here, it is that method of
reconciliation with God which hath been 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 hath made. Now, as it is not meet for man to say unto
God, "What doest thou?" -- as none who is not utterly void of
understanding, will contend with One that is mightier than he,
with Him whose kingdom ruleth over all; so it is true wisdom, it
is a mark of sound understanding, to acquiesce in whatever he
hath chosen; to say in this, as in all things, "It is the Lord:
Let him do what seemeth him good."
8. It may be farther considered, that it was of mere grace, of
free love, of undeserved mercy, that God hath vouchsafed to
sinful man any way of reconciliation with himself, that we were
not cut away from his hand, and utterly blotted out of his
remembrance. Therefore, whatever method he is pleased to
appoint, of his tender mercy, of his unmerited goodness, whereby
his enemies, who have so deeply revolted from him, so long and
obstinately rebelled against him, may still find favour in his
sight, it is doubtless our wisdom to accept it with all
thankfulness.
9. To mention but one consideration more. It is wisdom to aim at
the best end by the best means. Now the best end which any
creature can pursue is, happiness in God. And the best end a
fallen creature can pursue is, the recovery of the favour and
image of God. But the best, indeed the only, means under heaven
given to a man, whereby he may regain the favour of God, which
is better than life itself, or the image of God, which is the
true life of the soul, is the submitting to the "righteousness
which is of faith," the believing in the only-begotten Son of
God.
III. 1. Whosoever therefore thou art, who desirest to be
forgiven and reconciled to the favour of God, do not say in thy
heart, "I must first do this; I must first conquer every sin;
break off every evil word and work, and do all good to all men;
or, I must first go to church, receive the Lord's Supper, hear
more sermons, and say more prayers." Alas, my brother! Thou art
clean gone out of the way. Thou art still "ignorant of the
righteousness of God," and art "seeking to establish thy own
righteousness," as the ground of thy reconciliation. Knowest
thou not, that thou canst do nothing but sin, till thou art
reconciled to God? Wherefore, then, dost thou say," I must do
this and this first, and then I shall believe?" Nay, but first
believe! Believe in the Lord Jesus Christ, the Propitiation for
thy sins. Let this good foundation first be laid, and then thou
shalt do all things well.
2. Neither say in thy heart, "I cannot be accepted yet, because
I am not good enough." Who is good enough -- who ever was -- to
merit acceptance at God's hands? Was ever any child of Adam good
enough for this? or will any till the consummation of all
things? And as for thee, thou art not good at all: There
dwelleth in thee no good thing. And thou never wilt be, till
thou believe in Jesus. Rather, thou wilt find thyself worse and
worse. But is there any need of being worse, in order to be
accepted? Art thou not bad enough already? Indeed thou art, and
that God knoweth. And thou thyself canst not deny it. Then delay
not. All things are now ready. "Arise, and wash away thy sins."
The fountain is open. Now is the time to wash thee white in the
blood of the Lamb. Now he shall "purge" thee as "with hyssop,"
and thou shalt "be clean:" He shall "wash" thee, and thou shalt
"be whiter than snow."
3. Do not say, "But I am not contrite enough: I am not sensible
enough of my sins." I know it. I would to God thou wert more
sensible of them, more contrite a thousand fold than thou art.
But do not stay for this. It may be, God will make thee so, not
before thou believest, but by believing. It may be, thou wilt
not weep much till thou lovest much because thou hast had much
forgiven. In the mean time, look unto Jesus. Behold, how he
loveth thee! What could he have done more for thee which he hath
not done?
O Lamb of God, was ever pain,
Was ever love like thine?
Look steadily upon him, till he looks on thee, and breaks thy
hard heart. Then shall thy "head" be "waters," and thy "eyes
fountains of tears."
4. Nor yet do thou say, "I must do something more before I come
to Christ." I grant, supposing thy Lord should delay his coming,
it were meet and right to wait for his appearing, in doing, so
far as thou hast power, whatsoever he hath commanded thee. But
there is no necessity for making such a supposition. How knowest
thou that he will delay? Perhaps he will appear, as the
day-spring from on high, before the morning light. O do not set
him a time! Expect him every hour. Now he is nigh! even at the
door!
5. And to what end wouldest thou wait for more sincerity, before
thy sins are blotted out? to make thee more worthy of the grace
of God? Alas, thou art still "establishing thy own
righteousness." He will have mercy, not because thou art worthy
of it, but because his compassions fail not; not because thou
art righteous, but because Jesus Christ hath atoned for thy
sins.
Again, if there be anything good in sincerity, why dost thou
expect it before thou hast faith? -- seeing faith itself is the
only root of whatever is really good and holy.
Above all, how long wilt thou forget, that whatsoever thou
doest, or whatsoever thou hast, before thy sins are forgiven
thee, it avails nothing with God toward the procuring of thy
forgiveness? yea, and that it must all be cast behind thy back,
trampled under foot, made no account of, or thou wilt never find
favour in God's sight; because, until then, thou canst not ask
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 thee, and gave himself for thee!"
6. To conclude. Whosoever thou art, O man, who hast the sentence
of death in thyself, who feelest thyself a condemned sinner, and
hast the wrath of God abiding on thee: Unto thee saith the Lord,
not, "Do this," -- perfectly obey all my commands, -- "and
live;" but, "Believe in the Lord Jesus Christ, and thou shalt be
saved." "The word of faith is nigh unto thee:" Now, at this
instant, in the present moment, and in thy present state, sinner
as thou art, just as thou art, believe the gospel; and "I will
be merciful unto thy unrighteousness, and thy iniquities will I
remember no more."
[Edited by George Lyons for the Wesley Center for Applied
Theology at Northwest Nazarene College (Nampa, ID).] _