Romans 5:1
“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”
The desire this evening not to preach upon this text as a mere matter of
doctrine. You all believe and understand the gospel of justification by
faith, but we want to preach upon it tonight as a matter of experience, as
a thing realized, felt, enjoyed, and understood in the soul. I trust there
are many here who not only know that men may be saved and justified
by faith, but who can say in their own experience, "Therefore, being
justified by faith, we have peace with God, through our Lord Jesus
Christ," and who are now at the present moment walking and living in
the actual enjoyment of that peace.
Wishing to speak of the text, then, in this sense, I shall ask you to
accompany me, not only with your ears, and with the attention which
you usually give so generously, but also with the eye of your self-
examination, asking yourselves, as we proceed step by step, "Do I know
that? Have I received that? Have I been taught of God in this matter?
Have I been led into that truth?" And our hope will be that some person
to whom these things have hitherto been merely external, and therefore
valueless, may be led by God to get hold of them, so that they may be
matters of soul, and heart, and conscience, so that they may enjoy them,
and find themselves where once they feared they would never be,
namely, in a state of reconciliation with God, happily enjoying peace
with the Most High.
Our first few thoughts shall be some plain, earnest talk concerning:--
I. A FEW PRELIMINARY DISCOVERIES WHICH A MAN MAKES BEFORE HE GETS PEACE
WITH GOD.
These, I do not think, are by any means foreign to the text, or merely
imported to it, but belong rightfully to it. You see that Paul, before he
came to this justification by faith, had been speaking about sin. It would
not have been possible for him to have given an intelligible definition of
justification without mentioning that men are sinners, without informing
them that they had broken God's holy law, and that the law, by and of
itself, could never restore them to the favour of God. Now, some of these
things of which I am going to speak are absolutely necessary, if not to
my sermon, yet certainly to your spiritually understanding even so much
as one jot or tittle of what it is to be justified by faith.
Well, then, what are these things? The first discovery that a man is led
by the Spirit of God to make before he is justified is, that it is important
to be justified in the sight of God. Many people do not know this. You
shall step into a shop this evening, and find a man at the counter, and
you say to him, "Well, do you never go to a place of worship?" "No," he
would say, "but I am quite as good as those who do." "How so?" "Well, I
am a great deal better than some of them." "How is that?" "Well, I never
failed in business; I never duped people in a limited liability company; I
never told lies; I am no thief; I am not a drunkard; I am as honest as the
days are long in the middle of June; and that is more than you can say of
some of your religious people." Now, that man has got a hold of one part
of a good man's character. There are two parts, but he can only see one,
namely, that man is to be just to man. He sees that, but he does not see
that man is to be also just to God. And yet if that man were really to
think a little while, he would see that the highest obligations of a
creature must be, not to his fellow-creatures, but to his Creator, and that,
however just a man may be to another man, yet if he be altogether unjust
to God, he cannot escape without the severest penalty. But oh! the most
of men think that so long as they keep the laws of the land, so long as
they give to their fellow-men their due, it matters not though God's day
should be a subject of scorn, God's will be used as men will, and God's
law trodden under their feet. Now, I think that everyone here who will
but put his fingers to his brow for a moment and think, that he will see
that, even though a man may go before the bar of his country, and say
before any judge or jury, "I have in nothing injured my fellow-man; I am
just before men," yet it does not make the man's character perfect. Unless
he is also able to say, "And I am also just before the presence of the God
who made me, and whose servant I am," he has only kept one half, and
that the less important, of God's law for him.
It cannot help being, it must be, important to the highest degree that you
and I should stand on good terms with the great God unto whom we
shall so soon return in the great day when he shall say, "Return ye
children of men." We must then render up our souls to him who created
us. Well, you can surely go as far as that with me--that it is necessary.
You do feel, do you not, a desire in your heart to be just before your
Maker? I am thankful that you can go so far.
The next thing is this. A man, when the Spirit of God is bringing him to
Christ, discovers that his past life has been marred badly, by serious
offences against the law of God. Before the Spirit of God comes into our
soul, we are like being in a room in the dark: we cannot see in it. We
cannot discover the cobwebs, the spiders, the foul and loathsome things
that may be lurking there. But when the Spirit of God comes streaming
into the soul, the man is astonished to find that he is what he is, and
especially if he sits down and opens the book of the law, and, in the light
of the divine Spirit, reads that perfect law, and compares with it his own
imperfect heart and life. He will then grow sick of himself, even to
loathing and, sometimes, despair. Take but one command. Perhaps there
are some here who will say, "I know I have been very chaste all my life,
for the command saith, 'Thou shalt not commit adultery,' and I have
never broken it; I am clean there." Ay, but now hear Christ explain the
command, "He that looketh upon a woman to lust after her hath
committed adultery with her already in his heart." Now, then, who
amongst us can say that we have not done that? Who is there upon earth,
if that be the meaning of the command, who can say, "I am innocent?" If
the law of God, as we are told by Scripture, has to deal, not with our
outward actions alone, but with our words, and with our thoughts, and
with our imaginations--if it is so exceeding broad that it applies to the
most secret part of a man, then who of us can plead guiltless before the
throne? No, dear brethren, this must be understood by you, and by me,
before we can be justified, that we are full of sin. What if I say that we
are as full of sin as an egg is full of meat? We are all sin. The
imagination and the thought of our heart is evil, and only evil, and that
continually. If some of you plume yourselves with the notion that you are
righteous, I pray God to pluck those fine feathers off you and make you
see yourselves, for if you never see your own nothingness, you will never
understand Christ's all-sufficiency. Unless you are pulled down, Christ
will never lift you up. Unless you know yourselves to be lost, you will
never care for that Saviour who came "to seek and to save the lost." That
is a second discovery, then; that it is important to be just before God, but
that on account of the spirituality of God's moral law, and our
consequent inability to keep it perfectly, we are very far from standing in
that position.
Then there comes another discovery, namely, that consequently it is
utterly impossible for us to hope that we ever can be just before God, on
the footing of our own doing. We must give it up now, as an utterly lost
case. The past is past: that can never be by us blotted out, and the
present, inasmuch as we are weak through the flesh, is not much better
than the past; and the future, notwithstanding all our fond hopes of
improvement, will probably be none the better, and so salvation by the
works of the law becomes to us a dreary impossibility. The law said,
"Cursed is everyone that continueth not in all things written in the book
of the law to do them." I was conversing on one occasion with one of our
most illustrious Jewish noblemen, and when I put to him the question--
he believed himself to be perfectly righteous, and I believe if any man
could be so by his moral conduct, he might have fairly laid claim to it;
but when I said to him, "Now, there is your own law for it, 'Cursed is
everyone that continueth not in all things written in the book of the law
to do them': have you continued in all things?" he said, "I have not."
"Then," I said, "the curse is upon you: how do you hope to escape from
it?" and I found that to be a question for which he, at any rate, had no
answer; and it is a question which, when properly understood, no man
can answer, except by pointing to the cross of Christ and saying, "He was
made a curse for us that we might be made a blessing." Unless you and I
keep the law of God perfectly, it matters little how near we get to
perfection. It is as though God had committed to our trust a perfect
crystal vase, and had said, "If you keep that whole, and present it to me,
you shall have a reward." But we have cracked it, chipped it; ah! my
brethren, the most of us have broken it and smashed it to pieces. But we
will suppose that we have only cracked it a little. Yes, but even then we
have lost the reward, for the condition was that it should be perfectly
whole, and the slightest chip is a violation of the condition upon which
the reward would have been given. Never you say that you will not break
it farther. Nay, but you have broken it. You have thrown yourselves now
out of the list. It sometimes seems hard when you tell people that if they
have violated the law in one point, they have broken the whole of it; but
it is not so hard as it looks to be, for if I tell a man who is going down a
coal- mine on a long chain that, if he shall break one link of the chain, it
does not matter, though all the other hundreds or thousands of links may
be sound; if there is only one link that is broken, down will descend the
basket, and the poor miner be dashed to pieces. Nobody thinks that hard.
Everybody recognizes that as being a matter of mechanical law, that the
strength of a chain must be measured by its weakest part. And so the
strength of our obedience must be gauged by the very point in which it
fails. Alas! our obedience has failed, and, through it, no one of us can
ever be just before God.
Now, I want to stop a minute, and put the question round the galleries,
and below stairs. Have you all got as far as that? It is important to be just
before God: we see that we are not so: do we see that we cannot be so?
Are we quite convinced that by our own obedience to the law of God, it
is hopeless for us to think of standing accepted before the Most High? I
pray the Eternal Spirit to convince you all of this, or you will keep on
knocking at the door until you are quite sure that God has nailed it up for
ever, and you will go scrambling over that Alp, and tumbling down this
precipice, until you are convinced that it is impossible for you to climb it,
and then you will give up your desperate endeavour and come to God in
God's way, which is quite another way from your own. I trust that we are
all convinced of this.
Let us notice one more preliminary discovery. A man, having found out
all this, suddenly discovers that, inasmuch as he is not just before God,
and cannot be, he is at the present moment under condemnation. God is
never indifferent towards sin. If, therefore, a man be not in a state in
which God can justify him, he is in a state in which God must condemn
him. If you are not just before God, you are condemned at this very
moment. You are not executed, it is true, but the condemnation has gone
forth against you, and the sign that it is so is your unbelief, for "He that
believeth not is condemned already, because he hath not believed on the
Son of God." How some of you would spring up from your seats tonight
if all on a sudden you got the information that you had been condemned
by the courts of your country; but when I say that you have been
condemned by the Court of Heaven, this glides across your conscience
like drops of water or oil over a marble slab. And yet, my hearers, if thou
didst but know the meaning of what I am saying--and I pray God the
Holy Ghost to make thee know it--it would make thy very bones to
quiver! God has condemned thee. Thou art out of Christ. Thou hast
broken his law. God has lifted his hand to smite thee, and, though his
mercy tarries for awhile, yet days and hours will soon be gone, and then
the condemnation shall take the shape of execution, and where will thy
soul be then? Now, you must have the sentence of condemnation passed
in your own soul, or else you will never be justified, for until we are
condemned by ourselves we are not acquitted by God. Again, I pause and
say, Dost thou feel this, my dear hearer? If thou dost, instead of
despairing, be hopeful. If thou hast the sentence of death within thee, be
thankful for it, for now shall life be given thee from the hand of God's
grace.
Having occupied, perhaps, too much time over that, we now come more
immediately into the text to:--
II. SHOW THE GOSPEL LEARNING WHICH IS TAUGHT TO US BY THE SPIRIT OF GOD.
That gospel learning I may give you in a few sentences, namely, these:
that, inasmuch as through man's sin, the way of obedience is for ever
closed, so that we--none of us--can ever pass by it to a true righteousness,
God has now determined to deal with men in a way of mercy, to forgive
them all their offences, to bestow upon them his love, to receive them
graciously, and to love them freely. He has been pleased, in his infinite
wisdom, to devise a way by which without injury to his justice, he can yet
receive the most undeserving sons of men into his heart, and make them
his children, and can bless them with all the blessings which would have
been theirs had they perfectly kept God's law, but which now shall come
to them as a matter of gift and undeserved grace from himself.
I trust we have learned that; that there is a plan of salvation by grace,
and by grace alone; and it is a great thing to know that where grace is,
there are no works.
It is a blessed thing never to muddle in your head the doctrine of
working, and the doctrine of receiving by grace, for there is an essential
and eternal difference between the two. I hope you all know that there
can be no mixing of the two. If we are saved by grace, it cannot be by our
own merits, but if we depend upon our own merits, then we cannot
appeal to the grace of God, since the two things can never be mingled
together. It must be all works or else all grace. Now, God's plan of
salvation excludes all our works. "Not of works, lest any man should
boast." It comes to us upon the footing of grace, pure grace alone. And
this is God's plan, namely, that, inasmuch as we cannot be saved by our
own obedience, we should be saved by Christ's obedience. Jesus, the Son
of God, has appeared in the flesh, has lived a life of obedience to God's
law, and in consequence of that obedience, being found in fashion as a
man, he humbled himself and became obedient unto death, even the
death of the cross, and our Saviour's life and death make up a complete
keeping and honouring of that law which we have broken and
dishonoured, and God's plan is this: "I cannot bless you for your own
sakes, but I will bless you for his sake; and now, looking at you through
him, I can bless you though you deserve it not; I can pass by your
undeserving; I can blot out your sins like a cloud, and cast your iniquities
into the depths of the sea through what he has done; you have no merits,
but he has boundless merits; you are full of sin and must be punished,
but he has been punished instead of you, and now I can deal with you."
This is the language of God, put into human words, "I can deal with you
upon terms of mercy through the merits of my dear Son." This is the way
in which the gospel comes to you, then. If you believe in Jesus, that is to
say, if you trust him, all the merits of Jesus are your merits, are imputed
to you: all the sufferings of Jesus are your sufferings. Everyone of his
merits is imputed to you. You stand before God as if you were Christ,
because Christ stood before God as if he were you--he in your stead, you
in his stead. Substitution! that is the word! Christ the Substitute for
sinners: Christ standing for men, and bearing the thunderbolts of the
divine opposition to all sin, he "being made sin for us who knew no sin."
Man standing in Christ's place, and receiving the sunlight of divine
favour, instead of Christ.
And this, I say, is through trusting, or believing. God's way of your
getting connection with Christ is through your reliance upon him.
"Therefore, being justified"--how? Not by works; that is not the link, but-
-"being justified by faith, we have peace with God through our Lord
Jesus Christ." Christ offers to God the substitution: through faith we
accept it: and from that moment God accepts us.
Now, I want to come to this, dear friends. Do you know this? Have you
been taught this by the Spirit of God? Perhaps you learned it in the
Assembly's Catechism when you were but children: you have learned it
in the various classes since then, but do you know it in your own soul,
and do you know that God's way of salvation is through a simple
dependence upon his dear Son? Do you so know it that you have
accepted it, and that you are now resting upon Jesus? If so, then thrice
happy are you!
But, going further, I have now to dwell for a minute or two upon:--
III. THE GLORIOUS PRIVILEGE OF THE TEXT.
We have led you, and I hope the Spirit of God has led you, too, through
the preliminary discoveries, and through the great discovery that God
can save us through the merits of another, and now let us notice this
glorious privilege word by word.
"Being justified." The text tells us that every believing man is at the
present moment perfectly justified before God. You know what Adam
was in naked innocence in Paradise. Such is every believer. Ay, and
more than that. Adam could talk with God because he was pure from sin,
and we also have access with boldness unto God our Father because,
through Jesus' blood, we are clean. Now, I do not say that this is the
privilege of a few eminent saints, but here I look around these pews and
see my brethren and sisters--scores and hundreds of them--all of whom
are tonight just before God--perfectly so; completely so; so just that they
never can be otherwise than just; so just that even in heaven they will be
no more acceptable to God than they are here tonight. That is the state
into which faith brings a poor, lost, guilty, helpless, good-for- nothing
sinner. The man may have been everything that was bad before he
believed in Jesus, but as soon as he trusted Christ, the merits of Christ
became his merits, and he stands before God as though he were perfect,
"without spot, or wrinkle, or any such thing," through the righteousness
of Christ.
Note, however, as we have noticed the state of justification, the means
whereby we reach it. "Being justified by faith." The way of reaching this
state of justification is not by tears, nor prayers, nor humblings, nor
working, nor Bible-reading, nor church-going, nor chapel- going, nor
sacraments, nor priestly absolution, but by faith, which faith is a simple
and utter dependence and believing in the faithfulness of God, a
dependence upon the promise of God, because it is God's promise, and is
worthy of dependence. It is a reliance with all our might upon what God
has said. This is faith, and every man who possesses this faith is
perfectly justified tonight.
I know what the devil will say to you. He will say to you, "You are a sinner!"
Tell him you know you are, but that for all that you are justified. He will
tell you of the greatness of your sin. Tell him of the greatness of
Christ's righteousness. He will tell you of all your mishaps and your
backslidings, of your offences and your wanderings. Tell him, and tell your
own conscience, that you know all that, but that Jesus Christ came to save
sinners, and that, although your sin be great, Christ is quite able to put
it all away. Some of you, it seems to me, do not trust in Christ as
sinners. You get a mingle-mangle kind of faith. You trust in Christ as
though you thought Christ could do something for you, and you could do the
rest. I tell you that while you look to yourselves, you do not know what
faith means. You must be convinced that there is nothing good in
yourselves; you must know that you are sinners, and that in your hearts you
are as big and as black sinners as the very worst and vilest, and you must
come to Jesus, and leave your fancied righteousnesses, and your pretended
goodnesses behind you, and you must take him for everything, and trust in
him. Oh! to feel your sin, and yet to know your righteousness--to have the
two together--repentance on account of sin, and yet a glorious confidence
in the all-atoning sacrifice! Oh! if you could understand that saying of
the spouse, "I am black, but comely"--for that is where we must come--black
in myself, as black as hell, and yet comely, fair, lovely, inexpressibly
glorious through the righteousness of Jesus.
My dear brethren and sisters, can you feel this? If you cannot feel it, do
you believe it? And do you sing in the words of Joseph Hart?:--
"In thy surety thou art free,
His dear hands were pierced for thee;
With thy Saviour's vesture on,
Holy as the holy one."
For so it is: you stand before God as accepted as Christ is accepted: and
notwithstanding the inbred sin and corruption of your heart, you are as
dear to God as Christ is dear, and as accepted in the righteousness of
Christ as Christ is accepted in his own obedience.
Have we got so far? That is the point on which I want to enquire this
evening. Have you got as far as to know at this moment that it is through
faith we are justified? If so, I shall conduct you just one step farther,
namely, to observe--and this is coming back, whilst it is also going
forward--that "we are justified by faith through our Lord Jesus Christ."
There is the foundation: there is the mainspring. There is the tree that
bears the fruit. We are justified by faith, but not by faith of itself.
Faith in itself is a precious grace, but it cannot in itself justify us. It
is "through our Lord Jesus Christ." Simple as the observation is, I must
venture to repeat it tonight, because it is hard for us to keep it in mind.
But remember that faith is not the work of the Spirit within, but the work
of Christ upon the tree. That upon which I must rest as my meritorious
hope is not the blessed fact that I am now an heir of heaven, but the still
more blessed fact that the Son of God loved me, and gave himself for me.
My dear brethren, when all is fair weather within, there is such a
temptation to say, "Well, now, it is all right with me, for I fee this, and I
feel that." Very good these evidences are in their places, but evidences,
you get equally clear evidences that you are not perfect; when you have
to say, "Oh! wretched man that I am, who shall deliver me from the body
of this death?" you will find that, instead of your beautiful evidences, you
will have to fly to the cross. There was a time when I, too, could take a
great deal of comfort in what I believe is the Spirit of God's work in my
soul I do thank God for it, and bless him for it now but I trust I have
learned to walk where poor Jack the huckster walked:--
"I'm a poor sinner, and nothing at all;
But Jesus Christ is my all in all."
Brethren, it is down on the ground that we must live. We must build
upon the rock itself. On the top of some mountains men sometimes build
heaps of timber, so as to get a little higher. Well, now, some of these
ricketty platforms, you know, get shaky, but when you get right down on
the mountain itself, that never shakes, and you are perfectly secure there.
So sometimes we get building up our ricketty platforms of our experience
and our good works--all very well in their way, but then they shake in
the storm. Depend upon it, that the soul that clings to the rock,
notwithstanding all that the Holy Spirit has done for it, and having
nothing then to depend upon, more than the poor dying robber had
when, without a single good work, he had to hang on the dying Christ
alone--oh! believe me, that soul is in the safest place to live in, Jesus, for
a poor sinner when he is torn from his cups and his sins, and none but
Jesus for the aged saint when he stays himself upon his bed to bear his
last testimony:--
"Nothing in my hands I bring:
Simply to thy cross I cling."
"Therefore, being justified by faith, we have peace with God, through our
Lord Jesus Christ."
And now, to crown all, there is here the precious, precious privilege
which such men enjoy--"we have peace with God." I know that this may
seem a trifle to thoughtless people, but not to those who think. I cannot
say that I sympathize with those people who shut their eyes to the
beauties of nature. I have heard of good men travelling through fine
scenery, and shutting their eyes for fear they should see. I always open
mine as wide as ever I can, because I think I can see God in all the works
of his hands, and what God has taken the trouble to make I think I ought
to take the trouble to look at. Surely there must be something to see in a
man's works if he be a wise man; and there must be something worth
seeing in the works of God, who is all-wise. Now, it is a delightful thing
to say, when you look upon a landscape, lit up with sunlight and shaded
with cloud, "Well, my Father made all this; I never saw him, but I do
delight in the work of his hands; he made all this, and I am perfectly at
peace with him." Then as you are standing there, a storm comes on. Big
drops begin to fall. There is thunder in the distance. It begins to peal
louder and louder. Presently there comes a lightning's flash. Now, those
who are not at peace with God may go and flee away, but those who are
perfectly at peace with him may stand there and say, "Well, it is my
Father who is doing all this; that is his voice; the voice of the Lord,
which is full of majesty." I love to hear my Father's voice. I never am so
happy as in a tremendous storm, and when the lightning flash comes, I
think--Well, it is only the flashing of my Father's eye: now, God is
abroad: he seemed as if he had left the world before, but now he comes
riding on the wings of the wind; let me go and meet him. I am not
afraid! Suppose you are out at sea in a storm. You are justified by faith,
and you say, "Well, let the waves roar; let them clap their hands: my
Father holds the waters in the hollow of his hand, why should I be
afraid?" Let me say to you that it is worth something to believe that God
can put us in a calm state of mind when "earth is all in arms abroad." It
is just so with the believer when temporal troubles come. There comes
crash after crash until it seems as though every house of business would
come down. Nothing is certain. Man has lost confidence and reliance in
his fellow-man. Everything is going to the bad. But the Christian says,
"God is at the helm; the whole business of business is managed by the
great King: let the sons of earth do as they will, but:--
"He everywhere hath sway,
And all things serve his might."
It is something to feel that my Father cannot do me a bad turn. Even if
he should use his rod upon me, it will do me good, and I will thank him
for it, for I am at perfect peace with him.
And then to come to die, and to feel, "I am going to God, and I am glad
to go, for I am not going like a prisoner to a judge, but like a wife
espoused goes to her husband, like a child home from school to the
parents' arms. Oh! it is something to die with a sense of peace with God!
Surely every thoughtful man will feel that. Now, if you trust Christ, you
shall be justified by faith. Being justified, your heart shall feel that
perfect peace is brought into it, so that you shall meet your Father's will
with perfect equanimity, let it be what it may. Come life, come death, it
shall not matter to you, for all is right between God and your souls.
Oh! I wish it were so with all present! It may be so if God the Spirit
bring you to rest in Jesus. Nay, it shall be so, my dear friend; it shall be
so with you tonight; though you never thought it would be when you
came in here, yet you see it all now. It is simply believing, simply
trusting. Oh! believe him! Trust him, and it shall be the joy of your soul
to have a peace with God which, as the world did not give you, so the
world shall never take away, but you shall have it for ever and ever. God
grant it to each one of us! Amen.
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