Chapter IV: Part 4

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 stedfastness, 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, as 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 self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his _mouth is stopped_, and he stands utterly _guilty before God_, that he can _look unto Jesus_, as the whole and sole _propitiation for his sins_. Thus only can he be _found in him_, and receive the _righteousness which is of God by faith_.

9. * Thou ungodly one, who hearest or readest these words, thou vile, helpless, miserable sinner, I charge thee before God the judge of all, go strait 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 justifieth 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_! Plead thou no works, no righteousness of thine own! No humility, contrition, sincerity. In no wise. 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 seest and feelest 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 feelest 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 worketh not. O come quickly. Believe in the Lord Jesus; and _thou_, even _thou_ art reconciled to God.

SERMON VI.

THE RIGHTEOUSNESS OF FAITH.

ROM. x. 5, 6, 7, 8.

_|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 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._

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._ 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 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 shew, 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 doth 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 tho’ 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 tho’ 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 mayst 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_.[17] 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 earth be blessed_.[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; (altho’ 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_ any thing 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.[19] 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.[20] 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_:[21] “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 _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 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 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 the second 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 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 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 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 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 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 senselesness 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 shewn 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 from 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 chose 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 dost 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 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 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 shall do all things well.

Neither say in thy heart, “I can’t be accepted yet, because I am not _good enough_.” Who is _good enough_? Who ever was? To merit acceptance at God’s hand’s? 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 steddily 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 wouldst 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 any thing 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 dost, 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_.

SERMON VII.

MARK i. 15.

_The Kingdom of God is at hand: repent ye, and believe the
gospel._

THESE words naturally lead us to consider, first, The nature of true religion, here termed by our Lord, _The kingdom of God_, which, saith he, _is at hand_: and secondly, The way thereto, which he points out in those words, _Repent ye, and believe the gospel_.

I. 1. We are, first, to consider, The nature of true religion, here term’d by our Lord, _The kingdom of God_. The same expression the great apostle uses in his epistle to the _Romans_, where he likewise explains his Lord’s words, saying, _The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost_. Chap. xiv. 17.

2. _The kingdom of God_, or true religion, _is not meat and drink_. It is well known, that not only the unconverted Jews, but great numbers of those who had received the faith of Christ, were notwithstanding _zealous of the law_, (_Acts_ xxi. 20.) even the ceremonial law of _Moses_. Whatsoever therefore they found written therein, either concerning meat and drink-offerings, or the distinction between clean and unclean meats, they not only observed themselves, but vehemently pressed the same, even on those _among the Gentiles_ (or Heathens) _who were turned to God_. Yea, to such a degree, that some of them taught, wheresoever they came among them, _Except ye be circumcised, and keep the law_, (the whole ritual law) _ye cannot be saved_, Acts xv. 1, 24.

3. In opposition to these, the apostle declares, both here and in many other places, that true religion does not consist in _meat_ and _drink_, or in any ritual observances: nor indeed in any outward thing whatever, in any thing exterior to the heart; the whole substance thereof lying in _righteousness, peace, and joy in the Holy Ghost_.

4. Not in any _outward thing_; such as _forms_ or _ceremonies_, even of the most excellent kind. Supposing these to be ever so decent and significant, ever so expressive of inward things: supposing them ever so helpful, not only to the vulgar, whose thought reaches little farther than their sight; but even to men of understanding, men of stronger capacities, as doubtless they may sometimes be: yea, supposing them, as in the case of the Jews, to be appointed by God himself; yet even during the period of time wherein that appointment remains in force, true religion does not principally consist therein; nay, strictly speaking, not at all. How much more must this hold concerning such rites and forms, as are only of human appointment? The religion of Christ rises infinitely higher, and lies immensely deeper than all these. These are good in their place; just so far as they are in fact subservient to true religion. And it were superstition to object against them, while they are applied only as occasional helps to human weakness. But let no man carry them farther. Let no man dream, that they have any intrinsick worth: or that religion cannot subsist without them. This were to make them an abomination to the Lord.

5. The nature of religion is so far from consisting in these, in _forms_ of worship, or _rites_ and _ceremonies_, that it does not properly consist in any _outward actions_, of what kind soever. It is true, a man cannot have any religion, who is guilty of vicious, immoral actions; or who does to others, what he would not they should do to him, if he were in the same circumstance. And it is also true, that he can have no real religion, who _knows to do good, and doth it not_. Yet may a man both abstain from outward evil, and do good, and still have no religion. Yea, two persons may do the same outward work, suppose, feeding the hungry, or cloathing the naked: and, mean time, one of these may be truly religious, and the other have no religion at all: for the one may act from the love of God, and the other from the love of praise. So manifest it is; that altho’ true religion naturally leads to every good word and work, yet the real nature thereof lies deeper still, even in _the hidden man of the heart_.

6. I say, of _the heart_. For neither does religion consist in _orthodoxy_ or _right opinions_; which altho’ they are not properly outward things, are not in the heart, but the understanding. A man may be orthodox in every point; he may not only espouse right opinions, but zealously defend them against all opposers: he may think justly concerning the incarnation of our Lord, concerning the ever blessed Trinity, and every other doctrine, contained in the oracles of God: He may assent to all the three creeds: that called the apostles’, the _Nicene_, and the _Athanasian_: and yet ’tis possible, he may have no religion at all, no more than a _Jew_, _Turk_, or _Pagan_. He may be almost as orthodox as――――the devil; (tho’ indeed, not altogether. For every man errs in something; whereas we can’t well conceive him to hold any erroneous opinion) and may all the while be as great a stranger as he, to the religion of the heart.

7. This alone is religion, truly so call’d: this alone is in the sight of God of great price. The apostle sums it all up in three particulars, _righteousness, and peace, and joy in the Holy Ghost_. And first, _righteousness_. We cannot be at a loss concerning this, if we remember the words of our Lord describing the two grand branches thereof, on which _hang all the law and the prophets. Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength.[22] This is the first and great commandment_, the first and great branch of Christian righteousness. Thou shalt delight thyself in the Lord thy God; thou shalt seek and find all happiness in him. He shall be _thy shield, and thy exceeding great reward_, in time and in eternity. All thy bones shall say, _Whom have I in heaven but thee? And there is none upon earth that I desire beside thee!_ Thou shalt hear, and fulfil his word who saith, _My son, give me thy heart_. And having given him thy heart, thy inmost soul, to reign there without a rival, thou mayest well cry out, in the fulness of thy heart, _I will love thee, O Lord, my strength. The Lord is my strong rock and my defence: my Saviour, my God, and my might, in whom I will trust; my buckler, the horn also of my salvation, and my refuge._

8. And the second commandment is like unto this; the second great branch of Christian righteousness is closely and inseparably connected therewith, even _Thou shalt love thy neighbour as thyself. Thou shalt love_――Thou shalt embrace with the most tender good-will, the most earnest and cordial affection, the most inflamed desires of preventing or removing all evil, and of procuring for him every possible good. _Thy neighbour_――that is, not only thy friend, thy kinsman, or thy acquaintance; not only the virtuous, the friendly, him that loves thee, that prevents or returns thy kindness; but every child of man, every human creature, every soul which God hath made: not excepting him whom thou never hast seen in the flesh, whom thou knowest not either by face or name: not excepting him whom thou knowest to be evil and unthankful, him that still despightfully uses and persecutes thee. Him thou shalt _love as thyself_; with the same invariable thirst after his happiness in every kind: the same unwearied care to skreen him from whatever might grieve or hurt either his soul or body.

9. Now is not this love _the fulfilling of the law_? The sum of all Christian righteousness? Of all inward righteousness; for it necessarily implies _bowels of mercies, humbleness of mind_ (seeing _love is not puffed up_) _gentleness, meekness, long-suffering_, (for love _is not provoked_ but _believeth, hopeth, endureth all things_) and of all outward righteousness; for _love worketh no evil to his neighbour_, either by word or deed. It cannot willingly either hurt or grieve any one. And it is zealous of good works. Every lover of mankind, as he hath opportunity, _doth good unto all men_; being (_without partiality and without hypocrisy_) _full of mercy and good fruits_.

10. But true religion, or a heart right toward God and man, implies happiness as well as holiness. For it is not only _righteousness_, but also _peace and joy in the Holy Ghost_. What peace? _The peace of God_, which God only can give and the world cannot take away: the peace which _passeth all understanding_, all (barely) rational conception; being a supernatural sensation, a divine taste of _the powers of the world to come_: such as the natural man knoweth not, how wise soever in the things of this world: nor indeed can he know it, in his present state, _because it is spiritually discerned_. It is a peace that banishes all doubt, all painful uncertainty; the Spirit of God _bearing witness with the spirit_ of a Christian, that he is _a child of God_. And it banishes fear, all such fear as hath torment; the fear of the wrath of God, the fear of hell, the fear of the devil, and in particular, the fear of death: he that hath the peace of God, _desiring_ (if it were the will of God) _to depart and to be with Christ_.

11. With this peace of God, wherever it is fix’d in the soul, there is also _joy in the Holy Ghost_: joy wrought in the heart by the Holy Ghost, by the ever blessed Spirit of God. He it is that worketh in us that calm, humble rejoicing in God, through Christ Jesus, _by whom we have now received the atonement_, καταλλαγὴν, the reconciliation with God; and that enables us boldly to confirm the truth of the royal Psalmist’s declaration, _Blessed is the man_ (or rather _happy_) _whose unrighteousness is forgiven, and whose sin is covered_. He it is that inspires the Christian soul, with that even, solid joy, which arises from the testimony of the Spirit, that he is a child of God; and that gives him to _rejoice with joy unspeakable, in hope of the glory of God_: Hope, both of the glorious image of God, which is in part and shall be fully _revealed in him_; and of that crown of glory, which fadeth not away, reserved in heaven for him.

12. This holiness and happiness joined in one, are sometimes stiled in the inspired writings, _the kingdom of God_, (as by our Lord in the text) and sometimes, _the kingdom of heaven_. It is termed _the kingdom of God_, because it is the immediate fruit of God’s reigning in the soul. So soon as ever he takes unto himself his mighty power, and sets up his throne in our hearts, they are instantly filled with this _righteousness and peace and joy in the Holy Ghost_. It is called _the kingdom of heaven_, because it is (in a degree) heaven opened in the soul. For whosoever they are that experience this, they can aver, before angels and men,

“Everlasting life is won:
Glory is on earth begun:”

According to the constant tenor of scripture, which every where bears record, _God hath given unto us eternal life, and this life is in his Son. He that hath the Son_ (reigning in his heart) _hath life_, (even life everlasting) _1 John_ v. 11, 12. _For this is life eternal, to know thee, the only true God, and Jesus Christ whom thou has sent_, John xvii. 3. And they to whom this is given, may confidently address God, tho’ they were in the midst of a fiery furnace,

“Thee――Lord, safe shielded by thy pow’r,
Thee, Son of God, _Jehovah_, we adore;
In form of man descending to appear:
To thee be ceaseless hallelujah’s given.
Praise, as in heaven thy throne, we offer here;
For where thy presence is display’d, is heaven.”

13. And this _kingdom of God_ or of heaven _is at hand_. As these words were originally spoken, they implied, that _the time_ was then _fulfilled_, God being _made manifest in the flesh_, when he would set-up his kingdom among men, and reign in the hearts of his people. And is not the time now fulfilled? For _lo_! saith he, _I am with you always_, you who preach remission of sins in my name, _even unto the end of the world_. (Matt. xxviii. 20.) Wheresoever therefore the gospel of Christ is preached, this his _kingdom is nigh at hand_. It is not far from every one of you. Ye may this hour enter thereinto, if so be ye hearken to his voice, _repent ye, and believe the gospel_.

II. 1. This is the way. Walk ye in it. And first, repent, that is, know yourselves. This is the first repentance, previous to faith; even conviction, or self-knowledge. Awake then thou that sleepest. Know thyself to be a sinner, and what manner of sinner thou art. Know that corruption of thy inmost nature, whereby thou art very far gone from original righteousness, whereby _the flesh lusteth_ always _contrary to the spirit_, through that _carnal mind which is enmity against God_, which _is not subject to the law of God, neither indeed can be_. Know that thou art corrupted in every power, in every faculty of thy soul; that thou art totally corrupted in every one of these, all the foundations being out of course. The eyes of thine understanding are darkned, so that they cannot discern God or the things of God. The clouds of ignorance and error rest upon thee, and cover thee with the shadow of death. Thou knowest nothing yet, as thou oughtest to know, neither God, nor the world, nor thyself. Thy will is no longer the will of God, but is utterly perverse and distorted, averse from all good, from all which God loves, and prone to all evil, to every abomination which God hateth. Thy affections are alienated from God, and scattered abroad over all the earth. All thy passions, both thy desires and aversions, thy joys and sorrows, thy hopes and fears, are out of frame, are either undue in their degree, or placed on undue objects. So that there is no soundness in thy soul; but _from the crown of the head to the sole of the foot_ (to use the strong expression of the prophet) there are only _wounds and bruises and putrifying sores_.

2. Such is the inbred corruption of thy heart, of thy very inmost nature. And what manner of branches canst thou expect to grow, from such an evil root? Hence springs unbelief, ever departing from the living God: Saying, “Who is the Lord that I should serve him? Tush! Thou, God, carest not for it.” Hence independence, affecting to be like the Most High; hence pride in all its forms, teaching thee to say, “I am rich, and increased in goods, and have need of nothing.” From this evil fountain flow forth the bitter streams of vanity, thirst of praise; ambition, covetousness; the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil-surmisings: from this all the foolish and hurtful lusts, that now _pierce thee through with many sorrows_, and if not timely prevented, will at length _drown thy soul in everlasting perdition_.

3. And what fruits can grow on such branches as these? Only such as are bitter and evil continually. Of pride cometh contention, vain boasting, seeking and receiving praise of men, and so robbing God of that glory which he cannot give unto another. Of the lust of the flesh come gluttony or drunkenness, luxury or sensuality: fornication, uncleanness, variously defiling that body, which was designed for a temple of the Holy Ghost: of unbelief, every evil word and work. But the time would fail, shouldst thou reckon up all; all the idle words thou hast spoken, provoking the Most High, grieving the Holy One of _Israel_: all the evil works thou hast done, either wholly evil in themselves, or at least, not done to the glory of God. For thy actual sins are more than thou art able to express, more than the hairs of thy head. Who can number the sands of the sea, or the drops of rain, or thy iniquities?

4. And knowest thou not, that _the wages of sin is death_? Death not only temporal, but eternal. _The soul that sinneth it shall die_: for the mouth of the Lord hath spoken it. It shall die the second death. This is the sentence, to _be punished_ with never-ending death, _with everlasting destruction from the presence of the Lord, and from the glory of his power_. Knowest thou not that every sinner, ἔνοχος ἐστι τῆ γεέννῃ τοῦ πυρός; not properly _is in danger of hell-fire_, that expression is far too weak: but rather, _is under the sentence of hell-fire_, doom’d already, just dragging to execution. Thou art guilty of everlasting death. It is the just reward of thy inward and outward wickedness. It is just, that the sentence should now take place. Dost thou see, dost thou feel this? Art thou throughly convinced, that thou deservest God’s wrath and everlasting damnation? Would God do thee no wrong, if he now commanded the earth to open and swallow thee up? If thou wert now to go down quick into the pit, into the fire that never shall be quenched? If God hath given thee truly to repent, thou hast a deep sense that these things are so; and that it is of his mere mercy thou art not consumed, swept away from the face of the earth.

5. And what wilt thou do to appease the wrath of God, to atone for all thy sins, and to escape the punishment thou hast so justly deserved? Alas, thou canst do nothing: nothing that will in any wise make amends to God, for one evil work, or word, or thought. If thou couldst now do all things well, if from this very hour, till thy soul should return to God, thou couldst perform perfect uninterrupted obedience, even this would not atone for what is past. The not increasing thy debt would not discharge it. It would still remain as great as ever. Yea, the present and future obedience of all the men upon earth, and all the angels in heaven, would never make satisfaction to the justice of God for one single sin. How vain then was the thought, of atoning for thy own sins by any thing thou couldst do? It costeth far more to redeem one soul, than all mankind is able to pay. So that were there no other help for a guilty sinner, without doubt he must have perished everlastingly.

6. But suppose perfect obedience for the time to come, could atone for the sins that are past, this would profit thee nothing; for thou art not able to perform it; no, not in any one point. Begin now. Make the trial. Shake off that outward sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy life from all evil to all good? Indeed, it is impossible to be done, unless first thy heart be changed. For so long as the tree remains evil, it cannot bring forth good fruit. But art thou able to change thy own heart, from all sin to all holiness? To quicken a soul that is dead in sin? Dead to God and alive only to the world? No more than thou art able to quicken a dead body, to raise to life him that lieth in the grave. Yea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou canst do nothing more or less, in this matter; thou art utterly without strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, this is that _repentance not to be repented of_, which is the fore-runner of the kingdom of God.