Faith & Gospel

 It may  be inferred that it is the first duty of every unregenerate sinner to come to Jesus Christ, and to trust cordially in Him for deliverance from the law as a covenant, and for ability to perform acceptable obedience to the law as a rule. Be assured, o secure sinner, that you cannot otherwise be delivered from the law as a covenant of works than by union with the second Adam, and communion with Him in His righteousness; and that without deliverance from the dominion of the law as a covenant you cannot be saved from the guilt and dominion of sin. “The strength of sin is the law” (1 Corinthians 15:56). Now it is absolutely impossible for you ever to attain union with Christ, and communion with Him in His righteousness, otherwise than by a true and living faith. “The righteousness of God,” of Him who is God in our nature, “is by faith of Jesus Christ unto all and upon all them that believe” (Romans 3:22). Believe then in the Lord Jesus, that by means of faith you may be found in Him and be justified in Him. Trust in Him who is “Jehovah our Righteousness” for justification and complete salvation. Receive the gift of His glorious righteousness and, as a guilty sinner, rely upon it for all your title to justification before God. Present it in the hand of faith as your justifying righteousness, to the law as a covenant of works in answer to its just demands of perfect obedience, and of complete satisfaction for sin. So shall you, by faith, establish the law as it is a covenant of works.

Trust in Christ also for grace and strength to perform sincere obedience to the law as a rule of life. Rely on His consummate righteousness for all your title to sanctification and glorification; trust in Him with all your heart for sufficient supplies of sanctifying and comforting grace to enable you to yield acceptable obedience to the law as a rule, and to press on toward perfection of obedience. And by this obedience of faith you will establish His law as a rule of duty. By well doing, you will put to silence the ignorance of such foolish men as presume to say that the doctrine and faith of the gospel are unfriendly to the interests of true morality.

This reminds me of what Theodorus long ago replied to Philocles, who was often hinting that he preached doctrines which tended to licentiousness because he enlarged diligently and frequently upon faith in Jesus Christ: “I preach salvation by Jesus Christ,” said Theodorus; “and give me leave to ask, whether you know what salvation by Christ means?” Philocles began to blush, and would have declined an answer.

“No,” said Theodorus, “you must permit me to insist upon a reply. Because if it is a right one, it will justify me and my conduct; if it is a wrong one, it will prove that you blame you know not what, and that you have more reason to inform yourself than to censure others.”

This disconcerted him still more, upon which Theodorus proceeded. “Salvation by Jesus Christ means not only a deliverance from the guilt, but also from the power of sin. `He gave Himself for us, that He might redeem us from all iniquity and redeem us from our vain conversation,’ as well as deliver us from the wrath to come. Go now, Philocles, and tell the world that, by teaching these doctrines, I promote the cause of licentiousness. And you will be just as rational, just as candid, just as true, as if you should affirm that the firemen, by running the engine and pouring in water, burnt your house to the ground, and laid your furniture in ashes.”

Indeed, both the doctrine and the grace of faith, are evidently, yea, and designedly injurious to heathen morality as well as pharisaic righteousness. But with regard to true morality, which forms a necessary part of godliness or evangelical holiness, instead of being, in the smallest degree, injurious to this, they directly tend to it; yea, and they are the necessary, the fundamental principles of it. Sooner might fire be without heat, and a solid body be without weight, than a true faith of the gospel be without evangelical holiness.

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