THE LORD OUR
RIGHTEOUSNESS
by:
GEORGE WHITEFIELD — 1714-1770
In his days
WHOEVER
IS ACQUAINTED WITH THE NATURE OF mankind in general or the propensity of his
own heart in particular must acknowledge that self-righteousness is the last
idol that is rooted out of the heart. Being once born under a covenant of
works, it is natural for us all to have recourse to a covenant of works for our
everlasting salvation. And we have contracted such a devilish pride by our fall
from God that we would, if not wholly yet in part at least, glory in being the
cause of our own salvation. We cry out against Popery, and that very justly;
but we are all Papists, at least I am sure we are all Arminians by nature; and,
therefore, no wonder so many natural men embrace that scheme. It is true we
disclaim the doctrine of merit and are ashamed directly to say we deserve any
good at the hands of God; therefore, as the apostle excellently well observes,
we go about establishing a righteousness of our own and, like the Pharisees of
old, will not wholly submit to that righteousness which is of God, through
Jesus Christ our Lord.
This
is the sorest, though, alas! the most common evil that was ever yet seen under
the sun, an evil that in any age, especially in these dregs of time wherein we
live, cannot sufficiently be inveighed against. For as it is with the people,
so it is with the priests; and it is to be feared even in those places where
once the truth as it is in Jesus was eminently preached, many ministers are so
sadly degenerated from their pious ancestors that the doctrines of grace,
especially the personal, all-sufficient righteousness of Jesus, are but too
seldom, too slightly mentioned. Hence the love of many waxeth cold; and I have
often thought, was it possible that this single consideration would be
sufficient to raise our venerable forefathers again from their graves who would
thunder in their ears their fatal error.
The
righteousness of Jesus Christ is one of those great mysteries which the angels
desire to look into and seems to be one of the first lessons that God
taught men after the fall. For what were the coats that God made to put on our
first parents but types of the application of the merits of righteousness of
Jesus Christ to believers' hearts? We are told that those coats were made of
skins of beasts; and as beasts were not then food for men, we may fairly infer
that those beasts were slain in sacrifice, in commemoration of the great sacrifice,
Jesus Christ, thereafter to be offered. And the skins of those beasts thus
slain, being put on Adam and Eve, they were thereby taught how their nakedness
was to be covered with the righteousness of the Lamb of God.
This
is it which is meant when we are told Abraham believed on the Lord, and it was
counted to him for righteousness. In short, this is it of which both the law
and all the prophets have spoken, especially Jeremiah in the words of the text:
The Lord our righteousness.
I
propose, through divine grace:
Who
First,
I am to consider who we are to understand by the word Lord-The Lord our
righteousness.
And if
any Arians or Socinians are drawn by curiosity to hear what the babbler has to
say, let them be ashamed of denying the divinity of that Lord that has bought
poor sinners with His precious blood. For the person mentioned in the text
under the character of Lord, is Jesus Christ. "Behold (v. 5), the
days come, saith the Lord, that I will raise unto David a righteous branch, a
King shall reign and prosper, shall execute judgment and justice in the earth.
In his day (v. 6),
How
How the
Lord is to be man's righteousness comes next to be considered.
And
that is, in one word, by imputation. For it pleased God, after He had
made all things by the word of His power, to create man after His own
image. And so infinite was the condescension of the high and lofty One, Who
inhabiteth eternity, that although He might have insisted on the everlasting
obedience of him and his posterity, yet He was pleased to oblige Himself by a
covenant or agreement made with His own creatures upon condition of an
unsinning obedience, to give them immortality and eternal life. For when it is
said, the day that thou eatest thereof thou shalt surely die, we may
fairly infer so long as he continued obedient and did not eat thereof, he
should surely live. Genesis 3 gives us a full but mournful account how our
first parents broke this covenant and thereby stood in need of a better
righteousness than their own in order to procure their future acceptance with
God. For what must they do? They were as much under a covenant of works as
ever. And, though after their disobedience they were without strength, yet they
were obliged not only to do but continue to do all things, and that too in the
most perfect manner which the Lord had required of them, and not only so, but
to make satisfaction to God's infinitely offended justice for the breach of
which they had already been guilty.
Here
then opens the amazing scene of divine philanthropy; I mean, God's love to man.
For behold, what man could not do, Jesus Christ, the Son of the Father's love,
undertakes to do for him. And that God might be just in justifying the ungodly
though He was in the form of God and therefore thought it no robbery to be
equal with God, yet He took upon Him the form of a servant, even human nature.
In that nature He obeyed, and thereby fulfilled the whole moral law in our
stead, and also died a painful death upon the cross, and thereby became a curse
for, or instead of, those whom the Father had given Him. As God, He satisfied
at the same time that He obeyed and suffered as man; and being God and man in
one person, wrought out a full, perfect, and sufficient righteousness for all
to whom it was to be imputed.
Here
then we see the meaning of the word righteousness. It implies the active
as well as passive obedience of the Lord Jesus Christ. Generally, when talking
of the merits of Christ, we only mention the latter, i.e., His death; whereas
the former, i.e., His life and active obedience, is equally necessary. Christ
is not such a Savior as becomes us unless we join both together. Christ not
only died but lived; not only suffered but obeyed, for or instead of poor
sinners. And both these jointly make up that complete righteousness which is to
be imputed to us as the disobedience of our first parents was made ours by imputation.
In this sense and no other are we to understand that parallel which
Objections
Many
are the objections which the proud hearts of fallen men are continually urging
against this wholesome, this divine, this soul-saving doctrine. I come now, in
the third place, to answer some few of those which I think the most
considerable.
And
first, they say, because they would appear friends to morality, "That the
doctrine of an imputed righteousness is destructive of good works, and leads to
licentiousness."
And
who, pray, are the persons who generally urge this objection?
Are
they men full of faith, and men really concerned for good works? No, whatever
few exceptions there may be if there be any at all, it is notorious, they are generally
men of corrupt minds, reprobate concerning the faith. The best title I can give
them is that of profane moralists or moralists falsely so called. For I appeal
to the experience of the present as well as past ages if iniquity did and does
not most abound where the doctrine of Christ's whole personal righteousness is
most cried down and most seldom mentioned. Arminian being anti-Christian
principles always did and always will lead to anti-Christian practices. And
never was there a reformation brought about in the church but by preaching the
doctrine of Christ's imputed righteousness. This, as that man of God, Luther,
calls it, is
It is
true, this, as well as every other doctrine of grace, may be abused. And
perhaps the unchristian walk of some who have talked of Christ's imputed
righteousness, justification by faith, and the life, and yet never felt it
imputed to their own souls has given the enemies of the Lord thus cause to
blaspheme. But this is a very unsafe as well as very unfair way of arguing. The
only question should be, Whether or not this doctrine of an imputed
righteousness does, in itself, cut off the occasion of good works or lead to
licentiousness? No, in no wise. It excludes works indeed from being any cause
of our justification in the sight of God. But it requires good works as a proof
of our having this righteousness imputed to us and as a declarative evidence of
our justification in the sight of men. And then how can the doctrine of an
imputed righteousness be a doctrine leading to licentiousness?
It is
all calumny.
But
Satan (and no wonder that his servants imitate him) often transforms himself
into an angel of light. And therefore (such perverse things will infidelity
and Arminianism make men speak), in order to dress their objections in the best
colors, some urge "that our Savior preached no such doctrine-that in His
sermon upon the mount, He mentions only morality," and consequently the
doctrine of an imputed righteousness falls wholly to the ground.
But
surely the men who urge this objection either never read or never understood
our blessed Lord's discourse wherein the doctrine of an imputed righteousness
is so plainly taught that he who runs, if he has eyes that see, may read.
Indeed
our Lord does recommend morality and good works (as all faithful ministers will
do) and clears the moral law from the many corrupt glosses put upon it
by the letter-learned Pharisees. But then, before He comes to this, it is
remarkable, He talks of inward piety such as poverty of spirit, meekness, holy
mourning, purity of heart, especially hungering and thirsting after
righteousness, and then recommends good works as an evidence of our having His
righteousness imputed to us and these graces and divine tempers wrought in our
hearts. "Let your light (that is, the divine light I before have been
mentioning), shine before men, in a holy life, that they, seeing your good
works, may glorify your Father which is in heaven." And then immediately
adds, "Think not that I am come to destroy the moral law-I came not to
destroy, to take away the force of it as a rule of life, but to fulfill, to
obey it in its whole latitude, and give the complete sense of it." And
then He goes on to show how exceeding broad the moral law is so that our Lord,
instead of disannulling an imputed righteousness in His sermon upon the mount,
not only confirms it, but also answers the foregoing objection urged against it
by making good works a proof and evidence of its being imputed to our souls.
He, therefore, who has ears to hear, let him hear what the prophet says in the
words of the text-The Lord our righteousness.
But as
Satan not only quoted Scripture but also backed one temptation with it after
another when he attacked Christ's person in the wilderness, so His children
generally take the same method in treating His doctrine. And therefore they
urge another objection against the doctrine of an imputed righteousness from
the example of the young man in the gospel; they say, "chapter 10,
mentions a young man who came to Christ, running and asking Him what he should
do to inherit eternal life? Christ, say they, referred him to the commandments
to know what he must do to inherit eternal life. It is plain, therefore, works
were to be partly, at least, the cause of his justification; and consequently
the doctrine of an imputed righteousness is unscriptural." This is the
objection in its full strength; and little strength is in all its fullness.
For, were I to prove the necessity of an imputed righteousness, I scarce know
how I could bring a better instance to make it good.
Let us
take a more intimate view of this young man and our Lord's behavior toward him.
In Mark 10:17, the evangelist tells us, "That when Christ was gone forth
into the way, there came one running (it should seem it was some nobleman, a
rarity indeed, to see such a one running to Christ!) and not only so, but he
kneeled to Him, (though many of his rank scarce know the time when they kneeled
to Christ), and asked Him, saying, 'Good Master what shall I do that I may
inherit eternal life?' Then Jesus, to see whether or not he believed Him to
be what He really was, truly and properly God, said unto him, 'Why callest
thou me good? there is none good but one, that is God.' And that He might
directly answer his question; says He, 'Thou knowest the commandments: Do
not commit adultery, Do not bear false witness, Defraud not, Honor thy father
and thy mother.' This, I Say, Was a direct answer to his question; namely,
that eternal life was not to be attained by his doings. For our Lord, by referring
him to the commandments, did not (as the objectors insinuate), in the least,
hint that his morality would recommend him to the favor and mercy of God. But
He intended thereby to make the law His schoolmaster to bring him to Himself
that the young man, seeing how he had broken every one of these commandments,
right thereby be convinced of the insufficiency of his own, and consequently of
the absolute necessity of looking out for a better righteousness, whereon he
might depend for eternal life.
This was
what our Lord designed. The young man, being self-righteous and willing to
justify himself, said, "All these have I observed from my youth."
But had he known himself, he would have confessed, "All these have I
broken from my youth." For supposing he had not actually committed
adultery, had he never lusted after a woman in his heart? What if he had not
really killed another, had he never been angry without a cause or spoken
unadvisedly with his lips? If so, by breaking one of the least commandments in the
least degree, he became liable to the curse of God: For "cursed is he (saith
the law) that continueth not to do all things that are written in this book."
And therefore, as I observed before, our Lord was so far from speaking against
this that He treated the young man in that manner on purpose to convince him of
the necessity of an imputed righteousness.
But
perhaps they will reply, it is said, Jesus beholding him, loved him. And
what then? This He might do with a human love, and at the same time this young
man have no interest in His blood. Thus Christ is said to wonder, to weep over
Jerusalem, and say, Oh that thou hadst KNOWN, etc. But such like
passages are to be referred only to His human nature. And there is a great deal
of difference between the love wherewith Christ loved this young man and that
wherewith He loved Mary, Lazarus, and their sister Martha. To illustrate this
by a comparison: A minister of the Lord Jesus Christ, seeing many amiable
dispositions such as a readiness to hear the Word, a decent behavior at public
worship, a life outwardly spotless in many, cannot but so far love them. But
then there is much difference between that love which a minister feels for such
and that divine love, that union and sympathy of soul, which he feels for those
that he is satisfied are really born again of God. Apply this to our Lord's
case as a faint illustration of it. Consider what has been said upon the young
mal* case in general; and then, if before you were fond of this objection,
instead of triumphing like him, you will go sorrowful away. Our Savior's reply
to him more and more convinces us of the truth of the prophet's assertion in
the text, i.e., that the Lord is our righteousness.
But
there is a fourth and grand objection yet behind, and that is taken from
Matthew 25, "where our Lord is described, as rewarding people with eternal
life, because they fed the hungry, clothed the naked, and such like. Their
works therefore were a cause of their justification; consequently, the doctrine
of imputed righteousness is not agreeable to Scripture."
This,
I confess, is the most plausible objection brought against the doctrine
insisted on from the text. And in order that we may answer it in as clear and
as brief a manner as may be, we confess, with the article of the Church of
England, "That albeit good works do not justify us, yet they will follow
after justification, as fruits of it; and though they can claim no reward in
themselves, yet forasmuch as they spring from faith in Christ, and a renewed
soul, they shall receive a reward of grace, though not of debt; and
consequently, the more we abound in such good works, the greater will be our
reward when Jesus Christ shall come to judgment."
Take
considerations along with us, and they will help us much to answer the objection
now before us. For thus does Matthew say: "Then shall the King say to
them on his right hand, Come ye blessed children of my Father, inherit the
kingdom prepared for you from the foundation of the world.-For I was an
hungered, and ye gave me meat. I was thirsty, and ye gave me drink. I was a
stranger, and ye took me in. Naked, and ye clothed me. I was sick, and ye
visited me. I was in prison, and ye came unto me." "I will
therefore reward you, because you have done these things out of love to me, and
hereby have evidenced yourselves to be my true disciples." And that the
people did not depend on these good actions for their justification in the
sight of God is evident. "For when saw we thee an hungered," say
they, "and fed thee? Or thirsty, and gave thee drink? When saw we thee a
stranger, and took thee in? Or naked, and clothed thee? Or when saw we thee
sick, or in prison, and came unto thee?"-Language and questions quite
improper for persons relying on their own righteousness for acceptance in the
sight of God.
But
then they reply against this. In the latter part of the chapter, say they, it
is plain that Jesus Christ rejects and damns the others for not doing these
things. And therefore, if He damns those for not doing, He saves those for
doing; and consequently the doctrine of an imputed righteousness is good for
nothing.
But
that is no consequence at all-For God may justly damn any man for omitting the
least duty of the moral law, and yet in Himself He is not obliged to give any
one any reward, supposing he has done all that he can. We are unprofitable
servants, we have done not near so much as it was our duty to do must be the
language of the most holy souls living; and therefore from or in ourselves, we
cannot be justified in the sight of God. This was the frame of the devout souls
just referred to. Sensible of this, they were so far from depending on their
works for justification in the sight of God that they were filled, as it were
with a holy blushing, to think our Lord should condescend to mention, much more
to reward them for their poor works of faith and labors of love. I am persuaded
their hearts would rise with a holy indignation against those who urge this
passage as an objection against the assertion of the prophet in the words of
the text, that the Lord is our righteousness.
Thus I
think we have fairly answered these grand objections which are generally urged
against the doctrine of an imputed righteousness. Were I to stop here, I think
I might say we are made more than conquerors through Him that loved us. But
there is a way of arguing which I have always admired because I have thought it
always very convincing, i.e., by showing the absurdities that will follow from
denying any particular proposition in dispute.
The
Consequences of Denial
This
is the fourth thing that was proposed. "And never did greater or more
absurdities flow from the denying any doctrine, than will flow from denying the
doctrine of Christ's imputed righteousness."
And
first, if we deny this doctrine, we turn the truth, I mean the Word of God, as
much as we can into a lie and utterly subvert all those places of Scripture
which say, That we are saved by grace; that it is not of works, lest any
man should boast. That salvation is God's free gift-and that He that
glorieth, must glory only in the Lord. For, if the whole personal
righteousness of Jesus Christ be not the sole cause of my acceptance with God,
if any work done by or foreseen in me was in the least to be joined with it or
looked upon by God as an inducing, impulsive cause of acquitting my soul from
guilt, then I have somewhat whereof I may glory in myself. Now boasting is
excluded in the great work of our redemption. But that cannot be if we are
enemies to the doctrine of an imputed righteousness. It would be endless to
enumerate how many texts of Scripture must be false if this doctrine be not
true. Let it suffice to affirm in the general that if we deny an imputed
righteousness, we may as well deny a divine revelation all at once. For it is
the Alpha and Omega, the beginning and the end of the book of God. We must
either disbelieve that or believe what the prophet has spoken in the text, That
the Lord is our righteousness.
But
farther-I observed at the beginning of this discourse that we are all Arminians
and Papists by nature; for, as one observes, Arminianism is the back way to
Popery. And here I venture further to affirm, "that if we deny the
doctrine of an imputed righteousness, whatever we may style ourselves, we are
really Papists in our hearts, and deserve no other title from men."
Sirs,
what think you? Suppose I were to come and tell you that you must intercede
with saints for them to intercede with God for you. Would you not then say I
was justly reputed a Popish missionary by some and deservedly thrust out of the
synagogues by others? I suppose you would. And why? Because you would say the
intercession of Jesus Christ was sufficient of itself without the intercession
of saints; and that it was blasphemous to join theirs with His as though it was
not sufficient.
Suppose
I went a little more round about and told you that the death of Christ was not
sufficient without our death being added to it; that you must die as well as
Christ, join your death with His, and then it would be sufficient. Might you
not then with a holy indignation throw dust in the air and justly call me a
setter forth of strange doctrines? And now then, if it be not only absurd but
blasphemous to join the intercession of saints with the intercession of Christ
as though His intercession was not sufficient, or our death with the death of
Christ as though His death was not sufficient, judge ye, if it be not equally
absurd, equally blasphemous, to join our obedience either wholly or in part with
the obedience of Christ as if that was not sufficient. And if so, what
absurdities will follow the denying that the Lord, both as to His active and
passive obedience, is our righteousness?
One
more absurdity I shall mention that will follow from the denying this doctrine,
and I have done.
I
remember a story of a certain prelate, who, after many arguments in vain urged
to convince the Earl of Rochester of the invisible realities of another world,
took his leave of his lordship with some such words as these: "Well my
lord," says he, "if there be no hell, I am safe; but if there be such
a thing, my lord, as hell, what will become of you?" I apply this to those
who oppose the doctrine not insisted on. If there be no such thing as the doctrine
of an imputed righteousness, those who hold it, and bring forth fruit unto
holiness, are safe. But if there be such a thing (as there certainly is), what
will become of you who deny it? It is no difficult matter to determine. Your
portion must be in the lake of fire and brimstone forever and ever; since you
will rely upon your works, by your works you shall be judged. They shall be
weighed in the balance of the sanctuary. They will be found wanting. By your
works, therefore, shall you be condemned; and you, being out of Christ, shall
find God, to your poor wretched souls, a consuming fire.
The
great Stoddard, of Northampton, in New England, has therefore well entitled a
book which he wrote (and which I would take this opportunity to recommend), The
Safety of Appearing in the Righteousness of Christ. For why should I lean
upon a broken reed when I can have the Rock of Ages to stand upon that never
can be moved?
And
now, before I come to a more particular application, give me leave, in the
apostle's language, triumphantly to cry out, Where is the scribe? Where the
disputer? Where is the reasoning infidel of this generation? Can anything
appear more reasonable, even according to your own way of arguing, than the
doctrine here laid down? Have you not felt a convincing power go along with the
word? Why then will you not believe on the Lord Jesus Christ so that He may
become the Lord your righteousness.
But it
is time to come a little closer to your consciences.
Brethren,
though some may be offended at this doctrine and may account it foolishness,
yet to many of you I doubt not but it is precious, it being agreeable to the
form of sound words which from your infancy has been delivered to you; and
coming from a quarter you would least have expected, may be received with more
pleasure and satisfaction. But give me leave to ask you one question, Can you
say, the Lord our righteousness? I say, the Lord our righteousness. For
entertaining this doctrine in your heads, without receiving the Lord Jesus
Christ savingly by a lively faith into your hearts, will but increase your
damnation. As I have often told you, so I tell you again, an unapplied Christ
is no Christ at all.
Can
you then, with believing Thomas, cry out, My Lord, and my God? Is Christ
your sanctification, as well as your outward righteousness? For the word
righteousness in the text not only implies Christ's personal righteousness
imputed to us but also holiness of heart wrought in us. These two God has
joined together. He never did, He never does, He never will put them asunder. If
you are justified by the blood, you are also sanctified by the Spirit of
the Lord. Can you then in this sense say, the Lord our righteousness? Were you
never made to abhor yourselves for your actual and original sins and to loathe
your own righteousness (or, as the prophet beautifully expresses it, your
righteousnesses), as filthy rags? Were you never made to see and admire the
all-sufficiency of Christ's righteousness and excited by the Spirit of God be
athirst for Christ, yes, even for the righteousness of Christ?
O when
shall I come to appear before the presence of my God in the righteousness of
Christ! O nothing but Christ! Nothing but Christ! Give me Christ, O God, and I
am satisfied! My soul shall praise Thee forever. Was this, I say, ever the
language of your hearts? And after these inward conflicts, were you ever
enabled to reach out the arm of faith and embrace the blessed Jesus in your
souls so that you could say, My beloved is mine, and I am his? If so,
fear not, whoever you are. Hail, all hail, you happy souls! The Lord, the Lord
Christ, the everlasting God is your righteousness. Christ has justified you,
who is he that condemneth you?
Christ
has died for you, nay rather is risen again, and ever liveth to make
intercession for you. Being now justified by His grace, you have peace with God
and shall before long be with Jesus in glory, reaping everlasting and
unspeakable redemption both in body and soul for there is no condemnation to
those who are really in Christ Jesus. Whether Paul or Apollos, or life or
death, all is yours if you are Christ's, for Christ is God's! O my brethren, my
heart is enlarged toward you! O, think on the love of Christ in dying for you!
If the Lord be your righteousness, let the righteousness of your Lord be
continually in your mouth. Talk of, oh talk of and recommend the righteousness
of Christ, when you lie down and when you rise up, at your going out and coming
in! Think of the greatness of the gift as well as the giver! Show to all the
world in whom you have believed! Let all, by your fruits, know that the Lord is
your righteousness and that you are waiting for your Lord from heaven!
O
study to be holy, even as He Who has called you and washed you in His own blood
is holy! Let not the righteousness of the Lord be evil spoken of through you.
Let not Jesus be wounded in the house of His friends; but grow in grace and in
the knowledge of our Lord and Savior Jesus Christ day by day. O, think of His
dying love! Let that love constrain you to obedience. Having much forgiven, love
much. Be always asking, What shall I do to express my gratitude to the lord for
giving me His righteousness? Let that self-abasing, God-exalting question be
always in your mouths. O be always lisping out, Why me, Lord? Why me? Why am I
taken and others left? Why is the Lord my righteousness? Why is He become my
salvation, who have so often deserved damnation at His hands?
An
Exhortation
O, my
friends, I trust I feel somewhat of a sense of God's distinguishing love upon
my heart! Therefore I must divert a little from congratulating you, to invite
poor Christless sinners to come to Him and accept of His righteousness that
they may have life.
Alas,
my heart almost bleeds! What a multitude of precious souls are now before me!
How shortly must all be ushered into eternity; and yet, O cutting thought! was
God now to require all your souls, how few, comparatively speaking, could
really say, the Lord our righteousness.
And
think you, O sinners, that you will be able to stand in the day of judgment if
Christ be not your righteousness? No, that alone is the wedding garment in
which you must appear. O, Christless sinners, I am distressed for you! The
desires of my soul are enlarged! O, that this may be an accepted time! O, that
the Lord may be your righteousness! For whither would you flee if death should
find you naked? Indeed there is no hiding yourselves from His presence. The
pitiful fig leaves of your own righteousness will not cover your nakedness when
God shall call you to stand before Him. Adam found them ineffectual, and so
will you.
O,
think of death! O, think of judgment! Yet a little while and time shall be no
more; and then what will become of you if the Lord be not your righteousness?
Think you that Christ will spare you? No, He Who formed you will have no mercy
on you. If you are out of Christ, if Christ be not your righteousness, Christ
Himself will pronounce you damned. And can you bear to think of being damned by
Christ? Can you bear to hear the Lord Jesus say unto you, "Depart from
me, ye cursed, into everlasting life, prepared for the devil and his angels?"
Can you live, think you, in everlasting burnings? Is your flesh brass and your
bones iron? What if they are? Hell fire, that fire prepared for the devil and
his angels, will heat them through and through!
And
can you bear to depart from Christ? O, that heart-piercing thought! Ask those
holy souls who are at any time bewailing absent God, who walk in darkness and
see no light though but a few days or hours; ask them, what it is to lose a
sight and presence of Christ? See how they seek Him son-owing and go mourning
after Him all the day long! And if it is so dreadful to lose the sensible
presence of Christ only for a day, what must it be to be banished from Him to
all eternity? But thus it must be if Christ be not your righteousness. For
God's justice must be satisfied; and unless Christ's righteousness is imputed
and applied to you here, you must be satisfying the divine justice in hell
torments eternally, hereafter.
Nay,
as I said before, Christ Himself, the God of love, shall condemn you to that
place of torment. And O, how cutting is that thought! Methinks I see poor,
trembling, Christless wretches, standing before the bar of God, crying out,
"Lord, if we must be damned let some angel, or some archangel, pronounce
the damnatory sentence." But all in vain. Christ Himself shall pronounce
the irrevocable sentence. Knowing, therefore, the terrors of the Lord, let me
persuade you to close with Christ and never rest, till you can say, "The
Lord our righteousness." Who knows but the Lord may have mercy on, nay,
abundantly pardon you? Beg of God to give you faith; and if the Lord give you
that, you will by it receive Christ with His righteousness and His all.
You
need not fear the greatness or number of your sins. For are you sinners? So am
I. Are you the chief of sinners? So am I. Are you backsliding sinners? So am I.
And yet the Lord (forever adored be His rich, free, and sovereign grace), the
Lord is my righteousness. Come, then, O young men, who (as I acted once myself)
are playing the prodigal and wandering away afar off from your swine's
trough-feed no longer on the husks of sensual delights. For Christ's sake,
arise and come home! Your heavenly Father now calls you. See it, view it again
and again. Consider at how dear a rate it was purchased, even by the blood of
God. Consider what great need you have of it. You are lost, undone, damned
forever, without it.
Come
then, poor, guilty prodigals, come home. Indeed I will not, like the elder
brother, be angry. No, I will rejoice with the angels in heaven. And, that God
would now bow the heavens and come down! "Descend, O Son of God, descend;
and as thou hast shown in me such mercy, O let the blessed Spirit apply thy
righteousness to some prodigals now before Thee and clothe their naked souls
with Thy best robe."
But I
must speak a word to you, young maidens, as well as young men. I see many of
you adorned as to your bodies; but are not your souls naked! Which of you can
say, the Lord is my righteousness? Which of you was ever solicitous to be
dressed in this robe of invaluable price, and without which you are no better
than whited sepulchers in the sight of God? Let not then so many of you, young
maidens, any longer forget your only ornament: Oh, seek for the Lord to be your
righteousness or otherwise burning will soon be upon you instead of beauty!
And
what shall I say to you of a middle age, you busy merchants, you cumbered
Marthas, who with all your gettings, have not yet gotten the Lord to be your
righteousness? Alas! what profit will there be of all your labor under the sun
if you do not secure this pearl of invaluable price? This one thing, so
absolutely needful, that it can only stand you instead when all other things
shall be taken from you. Labor therefore no longer so anxiously for the meat
which perisheth, but henceforward seek for the Lord to be your righteousness, a
righteousness that will entitle you to life everlasting.
I see
also many gray heads here, and perhaps the most of them cannot say, the Lord is
my righteousness. O grayheaded sinners, I could weep over you! Your gray hairs
which ought to be your crown, and in which perhaps you glory, are now your
shame. You know not that the Lord is your righteousness. Oh, haste then, haste,
ye aged sinners, and seek an interest in redeeming love!
Alas,
you have one foot already in the grave. Your glass is just run out. Your sun is
just going down, and it will set and leave you in an eternal darkness unless
the Lord be your righteousness! Flee then, oh, flee for your lives! Be not
afraid. All things are possible with God. If you come, though it be at the
eleventh hour, Christ Jesus will in nowise cast you out. Oh, seek then for the
Lord to be your righteousness, and beseech Him to let you know how it is that a
man may be born again when he is old!
But I
must not forget the lambs of the flock. To feed them was one of my Lord's last
commands; I know He will be angry with me if I do not tell them that the Lord
may be their righteousness and that of such is the kingdom of heaven. Come
then, you little children, come to Christ; the Lord Christ shall be your
righteousness. Do not think that you are too young to be converted. Perhaps
many of you may be nine or ten years old and yet cannot say the Lord is our
righteousness which many have said, though younger than you. Come then, while
you are young. Perhaps you may not live to be old. Do not wait for other
people. If your fathers and mothers will not come to Christ, do you come
without them. Let children lead them and show them how the Lord may be their
righteousness. Our Lord Jesus loved little children. You are His lambs. He bids
me feed you. I pray God make you willing betimes to take the Lord for your
righteousness.
Did
you never read of the Eunuch belonging to the queen of Candace? He believed—The
Lord was his righteousness, he was baptized. Do you also believe, and you shall
be saved. Christ Jesus is the same now as He was yesterday and will wash you in
His own blood. Go home then, turn the words of the text into a prayer, and
entreat the Lord to be your righteousness. Even so, come Lord Jesus, come
quickly, into all our souls!
Amen, Lord Jesus, Amen and Amen.