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soever a sinner thus believes, be it in early childhood, in the strength of his years, or when he is old and hoary-haired, God justifieth that ungodly one: God,, for the sake of his Son, pardoneth and absolveth him, who had in him, till then, no good thing. Repentance, indeed, God had given him before 9 bat that repentance was neither more nor less, than a deep sense of the want of all good, and the presence of all evil. And whatever good he hath or doth from that hour, when he first believes in God through Christ, Faith does not find, but bring. This is the fruit of Faith. First the tree is good, and then the fruit is good also.

3. I cannot describe the nature of this Faith better, than in the words of our own Church. "The only instrument of salvation," (whereof Justification is one branch,) "is Faith: that is, a sure trust and confidence that God both hath and will forgive our sins, that he hath accepted us again into.his favour, for the merits of Christ's death and passion.—But here we must take heed that we do not halt with God, through an inconstant, wavering Faith. Peter coming to Christ upon the water, because he fainted in Faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared, that we shall sink as Peter did, not into the water, but into the bottomless pit of hell-fire." Second Sermon on the Passion.

"Therefore, have a sure and constant Faith, not only that the death of Christ is available for all the world, but that he Dath made a full and sufficient sacrifice for thee, a perfect cleansing of thysms, so that thou mayest say, with the Apostle, he loved thee, and gave himself for thee. For this is to make Christ thine own, and to apply his merits unto thyself. Sermon 011 the Sacrament, first Part.

4. By affirming that this Faith is the Term or Condition of Justification, I mean, first, That there is no Justification without it. "He that believcth not, is condemned alreadyj" and so long as he believeth not, that condemnation cannot be removed, but the wrath of God abideth on him." As " there is no other name given under heaven," than that of Jesus of Nazareth, no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share in his merit, than bp Faith in his. name. So that as long as we are without this Faith, we arc

strangers to the Covenant of Promise," we arc " aliens from the commonwealth of Israel, and without God in the world." Whatsoever virtues (so called) a mnti may have,—1 speak of those unto whom the Gospel is preached; for "what have 1 to do to judge them that are without ?"—Whatsoever good works (so accounted) lie may do, it profiteth not; he is still a child of wrath, still under the curse, till he believes in Jisus.

5. Faith, therefore, is the Xecessary condition of Justification. Yea, and the only necessary condition thereof. This is the second point carefully to he observed; that, the very moment God giveth Faith (for it is the gift of God) to the "ungodly," that "worketli not," that " Faith is counted to him for righteousness." He hath no righteousness at all, antecedent to this, not so much as negative righteousness, or innocence. But "Faith is imputed to him for righteousness," the very moment that he believeth. Not that God (as was observed before) thinkcth him to be what he is not. But as " he made Christ to be sin for us," that is, treated him as a sinner, punishing him for our sins; so he oountcth us righteous, from the time we believe in him: that is, he doth not punish us for our sins, yea. treats us as though we were guiltless and righteous.

(>. Surely the difficulty of assenting to the proposition, That Faith is the only condition of Justification, must arise from not understanding it. We mean thereby thus much, That it is the only thing, without which no one is justified; the only thing that is immediately, indispensably, absolutely requisite in order to pardon. As on the one hand, though a man should have every thing else without Faith, yet he cannot be justified; soon the other, though he be supposed to want every thing else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hcll-firc; suppose, I say, this sinner, helpless and hopeless, easts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment? Who will affirm, that any more is indispensably required, before that sinner can be justified?

Now, if there ever was one such instance from the beginning of the world; (and have there not been, and are there not, ten thousand times ten thousand?) it plainly follows, that Faith is, in the above sense, the sole condition of Justification.

It does not become poor, guilty, sinful worms, who receive whatsoever blessings they enjoy, (from the least drop of water that cools our tongue, to the immense riches of glory in eternity,) of grace, of mere favour, and not of debt, to ask, of God the reasons of his conduct. It is not meet for us to call him in question, "who giveth account to none of his ways ;" to demand, Why didst thou make Faith the condition, the only condition of Justification? Wherefore didst thou decree, He that believeth, and he only, shall be saved? This is the very point on which St. Paul so strongly insists in the ninth chapter of this Epistle, viz. That the terms of pardon and acceptance must depend not on us, but on him that calleth us; that there is no unrighteousness with God, in fixing his own terms, not according to ours, but his own good pleasure; who may justly say, "I will have mercy on whom I will have mercy," namely, on him who believeth in Jesus. "So then it is not of him that willeth, nor of him that runneth," to choose the condition on which he shall find acceptance; "but of God that showeth mercy;" that accepteth none at all, but of his own free love, his unmerited goodness. "Therefore hath he mercy on whom he will have mercy," viz. on those who believe on the Son of his Love; "and whom he will," that is, those who believe not, " he hardeneth;" leaves at last to the hardness of their hearts.

8. One reason, however, we may humbly conceive, of God's fixing this condition of Justification, "If thou believest in the Lord Jesus Christ, thou shalt be saved," was to hide pride from man. Pride had already destroyed the very Angels of God, had cast down "a third part of the stars of heaven." It was likewise in great measure owing to this, when the Tempter said, "Ye shall be as gods," that Adam fell from his own steadfastness, and brought sin and death into the world. It was therefore, an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity, a3 might effectually humble, might abase them to the dust. And such is Faith. It is peculiarly fitted for this end: For he that cometh unto God by this Faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a mere sinner, inwardly and outwardly, self-destroyed and seif-condemncd, bringing nothing to God but ungodliuess only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, wheti his month is stopped, aud he stands utterly g»i/ty hvfire God, that he can look unto Jesus, as the whole aii'l sole Propitiation for hi.> sins. Thus only can he lie " found in him," and receive the "righteousness which is of God by Faith."

9. Thou ungodly one, who nearest or readest these words, thou vile, helpless, miserable sinner, I charge thee before God, the Judge of all, go straight unto him, with all thy ungodliness. Take heed thou destroy not thy own soul by pleading thy righteousness more or less. Go as altogether ungodly, guilty, lost, destroyed, deserving and dropping into hell; and thou shalt then find favour in his sight, and know that he justified! the ungodly. As such thou shalt be brought unto the blood of sprinkling, as an undone, helpless, damned sinner. Thus look unto Jesus! There is the Lamb of God, who taketh away thy sins! I'lead thou no works, no righteousness of thine own! No humility, contrition, sincerity! In nowise. That were, in very deed, to deny the Lord that bought thee. No: Plead thou, singly, the Blood of the Covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now secst and feelcst both thine inward and outward ungodliness? Thou art the man! I want thee for my Lord! I challenge thee for a child of God by Faith! The Lord hath need of thee. Thou who feelcst thou art just fit for hell, art just fit to advance his glory; the glory of his free grace, justifying the ungodly and him that workcth not. O come quickly! Believe in the Lord Jesus j and thou, even thou, art reconciled to God.

SERMON VX.

THE RIGHTEOUSNESS OF FAITH.

"Moses descriheth the righteousness which is of the law,

That the man that doeth those things shall live by the?n. "But the righteousness which is of faith sjieaketh 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

Cluist 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. x. 5—8.

1. Thb 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. xxx. 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, but 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 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 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

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