Part 4

7. I answer, what has been long observed is this: so long as _he that is born of God keepeth himself_ (which he is able to do by the grace of God) _the wicked one toucheth him not_. But if he keepeth not himself, if he abideth not in the faith, he may commit sin even as another man.

It is easy therefore to understand, how any of these children of God might be moved from his own stedfastness, and yet the great truth of God, declared, by the apostle, remain stedfast and unshaken. He did not _keep himself_, by that grace of God which was sufficient for him. He fell, step by step, first into negative, inward sin, not _stirring up the gift of God_ which was in him, not _watching unto prayer_, not _pressing on to the mark of the prize of his high calling_: then into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper. Next, he lost his faith, his sight of a pardoning God, and consequently his love of God. And being then weak and like another man, he was capable of committing even outward sin.

8. To explain this by a particular instance: _David_ was born of God, and saw God by faith. He loved God in sincerity. He could truly say, _Whom have I in heaven but thee? And there is none upon earth_ (neither person, nor thing) _that I desire in comparison of thee_! But still there remained in his heart that corruption of nature, which is the seed of all evil.

He was [45]_walking upon the roof of his house_, probably praising the God whom his soul loved, when he looked down and saw _Bathsheba_. He felt a temptation, a thought which tended to evil. The Spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice. But he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree, not with the same strength and ardor of affection. Yet God checked him again, though his Spirit was grieved; and his voice, though fainter and fainter, still whispered, “Sin lieth at the door; look unto me, and be thou saved.” But he would not hear. He looked again, not unto God, but unto the forbidden object, ’till nature was superior to grace, and kindled lust in his soul.

*The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine, supernatural intercourse with God, and the love of God ceased together. He then rushed on as a horse into the battle, and knowingly committed the outward sin.

9. *You see the unquestionable progress from grace to sin. Thus it goes on, from step to step. 1. The divine seed of loving, conquering faith, remains in him that is _born of God. He keepeth himself_, by the grace of God, and _cannot commit sin_. 2. A temptation arises, whether from the world, the flesh, or the devil, it matters not. 3. The Spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer. 4. He gives way in some degree to the temptation, which now begins to grow pleasing to him. 5. The Holy Spirit is grieved; his faith is weakened, and his love of God grows cold. 6. The Spirit reproves him more sharply, and saith, “This is the way; walk thou in it.” 7. He turns away from the painful voice of God, and listens to the pleasing voice of the tempter. 8. Evil desire begins and spreads in his soul, ’till faith and love vanish away. He is then capable of committing outward sin, the power of the Lord being departed from him.

10. To explain this by another instance. The apostle _Peter_ was full of faith and of the Holy Ghost; and hereby keeping himself, he had a conscience void of offence toward God and toward man.

Walking thus in simplicity and godly sincerity, _before that certain came from_ James, _he did eat with the Gentiles_, knowing that what God had cleansed, was not common or unclean.

But _when they were come_, a temptation arose in his heart, _to fear those of the circumcision_, (the _Jewish_ converts, who were zealous for circumcision and the other rites of the _Mosaic_ law) and regard the favour and praise of these men, more than the praise of God.

He was warned by the Spirit that sin was near. Nevertheless he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened.

God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his Shepherd; but gave himself up to that slavish fear, and thereby quenched the Spirit.

Then God disappeared, and faith and love being extinct, he committed the outward sin. _Walking not uprightly_, not _according to the truth of the gospel_, he _separated himself_ from his Christian brethren, and by his evil example, if not advice also, _compelled_ even _the Gentiles to live after the manner of the Jews_; to entangle themselves again with that _yoke of bondage_, from which _Christ had set them free_.

Thus it is unquestionably true, that he who is born of God, keeping himself, doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness.

III. 1. From the preceding considerations we may learn, first, To give a clear and incontestible answer, to a question which has frequently perplex many, who were sincere of heart. Does sin precede or follow the loss of faith? “Does a child of God first commit sin, and thereby lose his faith? Or does he lose his faith first, before he can commit sin?”

*I answer, some sin of omission at least, must necessarily precede the loss of faith: some inward sin. But the loss of faith must precede the committing outward sin.

*The more any believer examines his own heart, the more will he be convinced of this: that _faith working by love_, excludes both inward and outward sin from a soul _watching unto prayer_: that nevertheless we are even then liable to temptation, particularly to the sin that did easily beset us: that if the loving eye of the soul be steddily fixed on God, the temptation soon vanishes away: but if not, if we are [46]ἐξελκόμενοι, (as the apostle _James_ speaks) _drawn out_ of God by our _own desire_, and δελεαζόμενοι, _caught by the bait_ of present or promised pleasure: then that _desire conceived_ in us, _brings forth sin_; and having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever.

2. *From what has been said, we may learn, secondly, what the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies, the continual inspiration of God’s holy Spirit: God’s breathing into the soul, and the soul’s breathing back what it first receives from God: a continual action of God upon the soul, and re-action of the soul upon God: an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our tongues, all the works of our hands, all our body, soul, and spirit, to be an holy sacrifice, acceptable unto God in _Christ Jesus_.

3. *And hence we may, thirdly, infer, the absolute necessity of this re-action of the soul (whatsoever it be called) in order to the continuance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He prevents us indeed with the blessings of his goodness. He first loves us, and manifests himself unto us. While we are yet afar, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us, if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours upon us: his Spirit will not always strive; he will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayer, and thanksgiving return to him, a sacrifice wherewith he is well pleased.

4. Let us learn, lastly, to follow that direction of the great apostle, _Be not high-minded, but fear_. Let us fear sin, more than death or hell. Let us have a jealous (though not painful) fear, lest we should lean to our own deceitful hearts. _Let him that standeth take heed lest he fall._ Even he who now standeth fast in the grace of God, in the _faith_ that _overcometh the world_, may nevertheless fall into inward sin, and thereby _make shipwreck of his faith_. And how easily then will outward sin regain its dominion over him? Thou therefore, O man of God, watch always; that thou mayest always hear the voice of God. Watch that thou mayest pray without ceasing, at all times and in all places, pouring out thine heart before him. So shalt thou always believe, and always love, and never commit sin.

SERMON XX.

THE LORD OUR RIGHTEOUSNESS. JEREMIAH xxiii. 6.

_This is his name, whereby he shall be called_, THE LORD OUR RIGHTEOUSNESS.

1. HOW dreadful, and how innumerable are the contests, which have arisen about religion? And not only among the children of this world, among those who knew not what true religion was: but even among the children of God, those who had experienced _the kingdom of_ God _within them_, who had tasted of _righteousness and peace, and joy in the Holy Ghost_? How many of these in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one anothers spirits, weakened each others hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended? How many of the _lame turned out of the way_? How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it? And how many of _the excellent ones upon earth_ have been constrained to _weep in secret places_?

2. What would not every lover of God and his neighbour do, what would he not suffer to remedy this sore evil? To remove contention from the children of God? To restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot _make_ these _wars to cease in all the world_, suppose we cannot reconcile all the children of God to each other, however let each do what he can, let him contribute if it be but two mites, toward it. Happy are they who are able in any degree to promote _peace and good will among men_! Especially among good men: among those that are all listed under the banner of _the Prince of peace_; and are therefore peculiarly engaged, _as much as lies in them_, to _live peaceably with all men_.

3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this, from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attack the other, while there is no real difference between them. And yet it is not always an easy matter, to convince them of this. Particularly when their passions are moved: it is then attended with the utmost difficulty. However it is not impossible: especially when we attempt it, not trusting in ourselves, but having all our dependence upon him, with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them, both to understand each other, and _the truth as it is in Jesus_!

4. One very considerable article of this truth is contained in the words above recited, _This is his_ name whereby he shall be called, _The Lord our righteousness_: a truth this, which enters deep into the nature of Christianity, and in a manner supports the whole frame of it. Of this undoubtedly may be affirmed, what Luther affirms of a truth closely connected with it, it is _Articulus stantis vel cadentis ecclesiæ_: the Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation: of that _Catholic_ or universal faith, which is found in all the children of GOD, and which “unless a man keep whole and undefiled, without doubt he shall perish everlastingly.”

5. Might not one therefore reasonably expect, that however they differed in others, all those who name the name of Christ, should agree in this point? But how far is this from being the case? There is scarce any wherein they are so little agreed: wherein those who all profess to follow Christ, seem so widely and irreconcileably to differ. I say _seem_; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: they are much nearer in judgment than in language. A wide difference in language there certainly is, not only between protestants and papists, but between protestant and protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel.

6. But if the difference be more in _opinion_ than real _experience_, and more in _expression_ than in _opinion_, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this; the chief is their not understanding one another; joined with too keen an attachment to their _opinions_, and particular modes of _expression_.

In order to remove this, at least in some measure, in order to our understanding one another on this head, I shall by the help of God endeavour to shew,

I. What is the righteousness of Christ;

II. When, and in what sense, it is imputed to us:

And conclude with a short and plain application.

And I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.

1. His divine righteousness belongs to his divine nature, as he is Ὁ ὠν. _He that existeth, over all_, God, _blessed for ever_: the supreme, the eternal: “Equal with the Father, as touching his godhead, tho’ inferior to the Father, as touching his manhood.” Now this is his eternal, essential, immutable holiness; his infinite justice, mercy and truth: in all which _he and the Father are one_.

But I do not apprehend that the divine righteousness of Christ, is immediately concerned in the present question. I believe few, if any, do now contend, for the _imputation_ of _this_ righteousness to us. Whoever believes the doctrine of imputation, understand it chiefly, if not solely of his human righteousness.

2. The _human righteousness_ of Christ, belongs to him in his human nature; as he is _the Mediator between_ God _and man, the man Christ Jesus_. This is either _internal_ or _external_. His internal righteousness is the image of God, stampt on every power and faculty of his soul. It is a copy of his divine righteousness, so far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper: and all these in the highest degree, without any defect, or mixture of unholiness.

3. It was the least part of his _external righteousness_, that he did nothing amiss: that he knew no outward sin of any kind, neither was _guile found in his mouth_: that he never spoke one improper word, nor did one improper action. Thus far it is only a _negative_ righteousness, tho’ such an one as never did, nor ever can belong to any one that is born of a woman, save himself alone. But even his outward _righteousness_ was _positive_ too. _He did all things well._ In every word of his tongue, in every work of his hands, he did precisely the _will of him that sent him_. In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience was complete. _He fulfilled all righteousness._

4. But his obedience implied more than all this: it implied not only doing, but suffering: suffering the whole will of God, from the time he came into the world, till _he bore our sins in his own body upon the tree_: yea, till having made a full atonement for them, _he_ bowed his head, and gave up the ghost. This is usually termed the _passive_ righteousness of Christ, the former, his _active_ righteousness. But as the active and passive righteousness of Christ were never in fact separated from each other, so we never need separate them at all, in speaking or even thinking. And it is with regard to both these conjointly, that Jesus is called _The Lord our righteousness_.

II. But when is it, that any of us may truly say, _The Lord our righteousness_? In other words, when is it that the righteousness of Christ is _imputed_ to us, and in what sense is it imputed?

1. Look thro’ all the world, and all the men therein are either believers or unbelievers. The first thing then which admits of no dispute among reasonable men is this. To all believers the righteousness of Christ is imputed; to unbelievers it is not.

“But when is it imputed?” When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: faith and the righteousness of Christ are inseparable. For if he believes according to scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object.

2. It is true, believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves. But a difference of expression does not necessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments. How then can we be rigorous, in requiring others, to use just the same expressions with us?

3. We may go a step farther yet. Men may differ from us, in their opinions as well as their expressions, and nevertheless be partakers with us, of the same precious faith. ’Tis possible they may not have a _distinct apprehension_, of the very blessing which they enjoy. Their _ideas_ may not be so _clear_, and yet their experience may be as sound as ours. There is a wide difference between the natural faculties of men, their understandings, in particular. And that difference is exceedingly increased, by the manner of their education. Indeed this alone may occasion an inconceivable difference, in their opinions of various kinds. And why not, upon this head, as well as on any other? But still, though their opinions as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness.

4. Let us then make all that allowance to others, which were we in their place, we should desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education? And who that knows it, can expect, suppose, a member of the church of Rome, either to think or speak clearly on this subject? And yet if we had heard even dying Bellarmine cry out, when he was asked, “_Unto which of the saints wilt thou turn?_” “_Fidere meritis Christi tutissimum_: It is safest to trust in the merits of Christ:” would we have affirmed that notwithstanding his wrong opinions, he had no share in his righteousness?

5. “But in what sense is this righteousness imputed to believers?” In this: all believers are forgiven and accepted, not for the sake of any thing in them, or of any thing that ever was, that is, or ever can be done by them, but wholly and solely for the sake of what Christ hath done and suffered for them. I say again, not for the sake of any thing in them or done by them, of their own righteousness or works. _Not for works of righteousness which we have done, but of his own mercy he saved us. By grace ye are saved thro’ faith.――Not of works, lest any man should boast_: but wholly and solely for the sake of what Christ hath done and suffered for us. We are _justified freely, by his grace, thro’ the redemption that is in Jesus Christ_. And this is not only the means of our _obtaining_ the favour of God, but of our continuing therein. It is thus we come to God at first: it is by the same we come unto him ever after. We walk in one and the same _new_ and _living way_, till our spirit returns to God.

6. And this is the doctrine, which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the homilies of our church. “These things must necessarily go together in our justification, upon God’s part his great mercy and grace, upon Christ’s part, the satisfaction of God’s justice, and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to _deserving_ our justification.”

“That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the _merit_ and _deserving_ of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased him, without any of our deservings, to prepare for us Christ’s body and blood, whereby our ransom might be paid, and his justice satisfied. Christ therefore is now the righteousness of all them that truly believe in him.”

7. The hymns published a year or two after this, and since republished several times (a clear testimony that my judgment was still the same) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since.

“Jesu, thy blood and righteousness My beauty are my glorious dress: Midst flaming worlds in these array’d With joy shall I lift up my head.”

The whole expresses the same sentiment, from the beginning to the end.

8. In the sermon on justification published nineteen, and again seven or eight years ago, I express the same thing in these words, p. 87. “In consideration of this, that the Son of God hath _tasted death for every man_, God hath now _reconciled the world unto himself, not imputing to them their former trespasses_. So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes on one only condition (which himself also enables us to perform) both to remit the punishment due to our sins, to re-instate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal.”