Tenth. ‘Now to him that worketh is the reward not reckoned of grace, but of debt’ (Rom 4:4).
These words do not only back what went before, as to the rejection of the law for righteousness as to justification with God, but supposing the law was of force to justify, life must not be admitted to come that way, because of the evil consequences that will unavoidably flow therefrom. 1. By this means, grace, and justification by grace, would be rejected; and that would be a foul business; it would not be reckoned of grace. 2. By this, God would become the debtor, and so the underling; and so we in this the more honourable.
It would not be reckoned of grace, but of debt; and what would follow from hence? Why, (1.) By this we should frustrate the design of Heaven, which is, to justify us freely by grace, through a redemption brought in by Christ (Rom 3:24-26; Eph 2:8-13). (2.) By this we should make ourselves the saviours, and jostle Christ quite out of doors (Gal 5:2-4). (3.) We should have heaven at our own dispose, as a debt, not by promise, and so not be beholden to God for it (Gal 3:18). It must, then, be of grace, not of works, for the preventing of these evils.
Again, it must not be of works, because if it should, then God would be the debtor, and we the creditor. Now, much blasphemy would flow from hence; as, (1.) God himself would not be his own to dispose of; for the inheritance being God, as well as his kingdom (for so it is written, ‘heirs of God’ (Rom 8:17)), himself, I say, must needs be our purchase. (2.) If so, then we have right to dispose of him, of his kingdom and glory, and all—‘Be astonished, O heavens, at this!’—for if he be ours by works, then he is ours of debt; if he be ours of debt, then he is ours by purchase; and then, again, if so, he is no longer his own, but ours, and at our disposal.
Therefore, for these reasons, were there sufficiency in our personal works to justify us, it would be even inconsistent with the being of God to suffer it. So then, ‘men are justified from the curse, in the sight of God, while sinners in themselves.’
Eleventh. ‘But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness’ (Rom 4:5).
These words show how we must stand just in the sight of God from the curse of the law, both as it respecteth justification itself, as also the instrument or means that receiveth that righteousness which justifieth.
1. As for that righteousness that justifieth, it is not personal performances in us; for the person here justified stands, in that respect, as one that worketh not, as one that is ungodly. 2. As it respecteth the instrument that receiveth it, that faith, as in the point of justifying righteousness, will not work, but believe, but receive the works and righteousness of another; for works and faith in this are set in opposition. He doth not work, he doth believe’ (Gal 3:12). He worketh not, but believeth on him who justifieth us, ungodly. As Paul also saith in another place, The law is not of faith (Rom 10:5,6). And again, Works saith on this wise; faith, far different. The law saith, Do this, and live. But the doctrine of faith saith, ‘If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness,’ &c. (Rom 10:9,10).
Object. But faith is counted for righteousness.
Answ. True, but yet consider, that by faith we do oft understand the doctrine of remission of sins, as well as the act of believing.