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 confesseth 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 abidingon 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 the 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 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 thesecond requires what is nigh at hand; as tho’ 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 full 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 will be easy to shew, 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 thence. 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 haveconsidered, 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 design’d for the recovery of the favour and life of God once lost, but only for the continuance and increase thereof, till it should be compleat 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 minster 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 withoutceasing? 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 faith, “I know not to shew 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 lookingfor of fiery indignation, which shall devour the adversaries of God.