faith" alone. He considers that righteousness as wrought out on purpose for him: he regards it as promised to him the very instant he believes in Christ: he looks to him by faith, in order to obtain an interest in it; and he "waits for" it God's appointed time: he waits for it here, even for the mani. festation of it to his soul; and he waits for it hereafter, as the ground of his acquittal at the bar of judgment, and as the ground of his elevation to the throne of glory. At no period does he hope for any thing on the ground of his own merits: and though he knows that his works shall be rewarded, he looks for that recompence, not as a reward of debt, but of grace and to God alone does he give all the glory of his salvation, from first to last.]

As the Apostle ascribes his experience in this respect to the agency of the Holy Spirit, it will be proper for me to shew,

II. How far the Holy Spirit operates to the production of these views

"In God we live, and move, and have our being." But, in the economy of redemption, there is a special office assigned to the Third Person of the ever-blessed Trinity, even that of applying all its benefits to the souls of men, and rendering it effectual for their salvation. It was through the Spirit" that the Apostle waited for the hope of righteousness by faith: 1. Through his teaching in the word

66

[All the prophets, from the beginning, have spoken by inspiration of God, even as they were moved by the Holy Ghost. Now, from the beginning has the Holy Spirit declared, that our hope of righteousness is solely by faith in Christ. To Adam, as soon as he had fallen, was it made known, that "the Seed of the woman, the Lord Jesus Christ, should bruise the serpent's head," and repair the evil which that wicked fiend had introduced. Abel, we are told, " by faith offered" an acceptable sacrifice unto his God. Now this presupposes a revelation from God in relation to that sacrifice for there can be no scope for the exercise of faith, where nothing has been revealed. Here, then, it is clear, that God had made known to Abel, that a sinner should be saved through the intervention of a sacrifice, even of that Great Sacrifice which should in due time be offered upon the cross, the Lord Jesus Christ; who is therefore called, "The Lamb

a 2 Tim. iii. 16. 1 Pet. i. 10, 11. and 2 Pet. i. 21

slain from the foundation of the world." Through all successive ages was this represented by a variety of types, and proclaimed in a variety of prophecies; to particularize which will be unnecessary, because St. Paul expressly affirms all that we have asserted:-" "Now," says he, "the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe"." Here, I say, we are not only directed to the Lord Jesus Christ as the only Author of salvation, but we are told that his righteousness is the ground of our hope; that we must obtain an interest in it by faith; and that to this way of salvation both the law and the prophets have borne witness from the beginning. It is clear, therefore, that if we ever attain to it at all, it must be " through the Spirit's" teaching in the word.]

66

2. Through his influence upon the soul

He

[To this way of salvation man is extremely averse. wants to have something of his own whereon to trust, and something which shall serve him as a ground of glorying before God. No human power can divert him from this: no arguments can convince him; no persuasion can move him; not all the promises or threatenings of the Scriptures can induce him to renounce all self-confidence, and rely on Christ alone. "God himself must make him willing in the day of his power." And this work the Holy Spirit effects. "He convinces the man, of sin, of righteousness, and of judgment:" of sin, so as to make him feel himself lost and utterly undone; of righteousness, so as to shew him that in Christ there is a sufficiency for the very chief of sinners; and of judgment, so as to assure him, that, by faith in this Saviour, Satan himself shall be vanquished, and bruised under his feet. But, as man, whilst ignorant of his own sinfulness, disdains to accept of mercy in God's appointed way; so, when his eyes are opened to see how unworthy he is, he is ready to think that God never can shew mercy to one so vile as he. Here, therefore, the Holy Spirit's operations are again called for: and here he exerts himself effectually for the production of the desired end. Having first inclined the person, and made him willing to submit to God's method of justifying a sinner, he next encourages and enables him to repose his confidence in God, and to accept the proffered mercy. This the Holy Spirit does, by revealing Christ unto his soul, in all the fulness of his sufficiency, and in all the freeness of his grace. He glorifies Christ: he takes of the things that are Christ's, e John xvi. 8.

b Rom. iii. 21, 22.

and shews them unto the trembling soul; and thus overcomes his reluctance on the one hand, and his diffidence on the other. In this way the person is brought to see, that "righteousness is by faith" only; and to "hope" for that righteousness, yea, and to "wait for" it, till it shall please God to make known to him his interest in it, and to speak peace unto his soul.]

ADDRESS

1. Those whose views of this subject are indistinct

[All have "a hope of righteousness," which, in some way or other, shall prove sufficient for their acceptance, when they go hence. But, if we come to examine the grounds of their hope, we find that few, very few, have their views clear, decided, scriptural. To renounce all dependence on our own works, to have no leaning whatever to any righteousness of our own, is a very rare attainment. If we were told, that the smallest measure of self-righteousness would make "Christ himself of no effect to us," and leave us in the very state of the fallen angels, who have no Saviour, we should account it harsh. We are willing that the Lord Jesus Christ should have the principal share of the glory arising from our salvation, but not all. Beloved brethren, I pray you, examine into this matter: see whether you can be content to be saved precisely as one of the fallen angels would be, if he were now plucked as a brand out of the burning. You must be brought to this. Why was it that so many millions of moral and religious Jews have perished, whilst millions of immoral and idolatrous Gentiles have been saved? It has arisen from this: the Jews could not be brought to renounce all dependence on the law; whilst the Gentiles have thankfully accepted the righteousness provided for them in the Gospel. "The Jews have stumbled," as thousands of Christians also do," at that stumbling-stone:" for, on this account, Christ has proved to them no other than "a rock of offence;" whilst to those who have believed in him he has invariably proved a rock of salvatione. And this is the peculiar danger of those who are most moral, and most religiously inclined. It was the Jews, who "had a great zeal for God," who fell into this unhappy snare, and would not submit to the righteousness provided for them in the Gospel. I pray God, that you, my brethren, may not reject the overtures that are now made to you. I believe that there are many of you who have a zeal of God: but I fear that, in many cases, it is not a zeal " according to knowledge."

d John xvi. 14. • Rom. ix. 30-33.

1 Rom. x. 2-4.

You do not clearly see that "Christ is the end of the law for righteousness;" and that he is so to those only who "believes." I beseech you, leave not this matter unexamined, and undecided, in your minds: but beg of God to reveal his Son in you; and that you may never be suffered to rest, till you can say, with the Apostle, "I desire to be found in Christ, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith "."]

2. Those who, whilst they have these views, are afraid fully to rely upon them

[A free and full salvation, even to the chief of sinners, and simply by faith in Christ, seems to be so rich a blessing, that it would be presumptuous in any human being to entertain a hope of it: and, from this feeling, many are led to put it away from them, as too great ever to be obtained. But, my brethren, if God has revealed it, and absolutely appointed it as the one only way in which he will receive sinners to himself, who are we that we should refuse it? This is a false humility. If we could see ourselves possessed of some worthiness, then we should be content to receive salvation at God's hands but, because we see our utter unworthiness, we put it from us. But this is greatly to dishonour God, and grievously to insult the Lord Jesus Christ; yea, and to do despite also to the Holy Spirit, who has revealed this salvation to us. Be content to receive all freely from God, as you receive the light of the sun, and the very air you breathe. Remember, that the more unworthy you feel yourselves to be, the more will his grace be exalted and magnified. There is a righteousness already wrought out for you, and ready to be imparted to you. It is appointed to be received simply and solely by faith. It is "the hope laid up for you in heaven:" and you are to "wait for " it, in the exercise of earnest and continual prayer. O beg of the Holy Spirit to reveal it fully to your souls, and to overcome all your doubts and all your fears; and so to work faith in your hearts, that you may be filled with peace and joy in this world, and attain, in a better world, "the end of your faith, even the salvation of your souls."]

MMLXXX.

THE OFFICE AND OPERATION OF FAITH.

Gal. v. 6. In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

THE peculiar character of the Gospel is, that it shews how a sinner may be justified before God; yet the generality of Christians are far from entertaining just views of this most fundamental point: they confound the different offices of faith and works. But St. Paul distinguishes them with much accuracy and precision; he invariably declares that our justification is by faith; yet, though he denies to works the office of justifying, he invariably insists on them as the fruits and evidences of our faith. Nothing can be more decisive than the declaration before us.

We shall,

I. Explain it

Man is prone to trust in outward rites and ceremonies

[The Jews confided in the ordinance of circumcision: the Judaizing teachers also among the Christians inculcated the observance of that rite as a ground of hope: amongst ourselves also, many think it sufficient that they have been baptized, or expect to find admission into heaven because they have attended regularly at the Lord's table.]

But no outward observances can avail for our salvation

[An external conformity with the rule of duty may proceed from the basest principles: it may spring from a desire to obtain man's applause, or to establish a righteousness of our own; and it may consist with the indulgence of evil tempers and vicious appetites. It cannot therefore of itself characterize the true Christian, nor can it "avail any thing" towards procuring the Divine favour. If indeed it proceed from faith and love, it will be rewarded; but if it be made the ground of our hope, it will prevent, rather than procure, our acceptance with God".]

a Gal. v. 2.