HAVING already observed, that the great end of our being dead to the law, is, That we might live unto God, we now proceed to show, That it is impossible for those who are alive to the law, as a covenant, to live unto God in holy and acceptable obedience. Or, in other words, That while a man is looking to his own righteousness as the condition of his justification, he can perform no works that are truly good, nor any obedience that is acceptable to God. This position may appear strange; and, perhaps, be rejected by many as absolutely false. I am, notwithstanding, fully persuaded, that it will be found, on impartial inquiry, to contain an important truth; and, in proof of it, the following things are offered to consideration.
Let us once more advert to those emphatical words, which have furnished matter for the preceding sections; because in them the truth I would now confirm and illustrate, is very plainly and strongly implied. Thus they read, For I, through the law, am dead to the law, that I might live unto God. When an unerring writer asserts, I am dead to the law, THAT I MIGHT live unto God, does he not signify, beyond all reasonable doubt, that while he was alive to the law, he COULD NOT live to God? If the phrase here used have any sense, or be used with any propriety, it must suggest that idea. If he might have lived to God, while he sought righteousness and life by the law, or before he was dead to it: what solid reason can be assigned for his thus expressing himself? That the apostle had as good opportunities, and as great a zeal, so to have done, as any other man, if such a thing had been practicable, will not be disputed. This, therefore, I humbly conceive, is no contemptible proof of the point.
The same inspired author, in another part of his invaluable writings, says, Wherefore, my brethren, ye also are become dead to the law –that ye should be married to another, even to Him who is raised from the dead THAT WE SHOULD BRING FORTH FRUIT UNTO GOD. (Rom. vii. 4.) Here we are taught, that we must be dead to the law, before we can be married to Christ; and that we must be married to him, before we can bring forth fruit unto God. The glorious end designed, and the happy effects produced, by the believer's conjugal relation to Jesus, are included in his bringing forth fruit unto God. That relation, therefore, must be prior to this effect: and it is quite evident from the passage, that our being dead to the law is previous to the commencement of that high and honourable relation. As children are called the fruit of the womb, (Psal. cxxvii. 3.) so the apostle intimates, that those works which are acceptable to God, and which follow upon this relation taking place between Christ and the sinner, may be compared to a legitimate offspring. Consequently, agreeably to this figurative representation, the best works performed by us, before we are dead to the law, and married to Jesus, can be accounted no other than spurious; and, therefore, rejected of God.
In the same instructive paragraph it is said, Now we are delivered from the law, that being dead wherein we were held; THAT WE SHOULD SERVE in newness of spirit, and not in the oldness of the letter, (Rom. vii. 6.) From the plain import of these words it appears, that the law must be dead to us, before we can be delivered from it: and that we must be delivered from it, before we can serve God in newness of spirit; acting from a new principle, and with new views; having a new and a right spirit formed in us;–but this is not the case of any who are alive to the law. Those who are delivered from the law; those to whom the law is dead, and those only, are the happy persons who thus live to God.
That no man who is alive to the law can live to God, will further appear if it be considered, That the state in which he lies, is that of a condemned criminal; –for, while alive to the law, he is under it as a covenant; and, as a breaker of it, is obnoxious to its condemning power. Being of the works of the law; seeking justification by his own obedience in conformity to it, he is under the curse, (Gal. iii. 10.) His person is accursed, and his state is damnable, according to the tenour of that law to which he looks for life. This is plain from the Scripture. If, then, his person be accursed, his works cannot be accepted. If his state, in the eye of the law, be that of a condemned rebel, his conduct cannot be supposed well pleasing in the eye of the great Lawgiver. His state must be good and his person accepted, before he can live to God, or glorify him in holy obedience.
No man can live to God, no man can perform acceptable obedience, while alive to the law, because he has not vital union with Christ. While alive to the law, we are in unbelief. While in unbelief, we are in our natural state: but, while in our natural state, we are enemies to God and children of wrath: (Rom. viii. 7. Col. i. 21. Eph. ii. 3. John iii. 36.) consequently, have no vital union with Christ.*
*That the chosen of God have union with Christ, prior to their regeneration, is readily granted. But then, I humbly conceive, whatever other epithets we may give that union, it cannot, with propriety, be called vital, till life be communicated to the dead sinner; which is done in regeneration. Then it is, and not till then, that we become living branches in the true vine. Vide WITSII. Animad. Iren. cap. vi. sect. 1, 2, 3.
Now, that none who are destitute of union with him can do any good works, is clear from his own words. Without me; without a union with me, similar to that of the branch to the vine, ye can do nothing. (John xv. 5.) Ye can neither resist temptation successfully nor perform duty acceptably: ye can bear no fruit to the glory of God. Here our Lord informs us, that the human heart is never influenced by holy tempers: that the human life cannot be productive of good works, till a man be united to Christ; any more than a branch can bear valuable fruit, while in a state of separation from the vine. As long, therefore, as persons continue in a state of alienation from Jesus Christ, they, with all their performances, are like a broken, withered branch; fit only to be cast into the fire, and consumed from the earth. Before we have a living union with the great Head of the Church, we are not partakers of the Holy Spirit. Now, as it is the province of that sacred Agent to enlighten the dark understanding, by leading into all the truth, so it is only by his assistance we can perform that which is good, or have the least inclination so to do.–According to that saying, For it is God who worketh in you, both to will and to do, of his good pleasure. (Philip. ii. 13.)
Without faith it is impossible to please God. (Heb. xi. 6.) The faith designed is the substance of things hoped for, and the evidence of things not seen. It is that by which the just live, and to which a divine righteousness is revealed in the gospel. (Heb. x. 38. Rom. i. 17.) It has the Son of God for its object, and salvation for its end. (Gal. ii. 20. 1 Pet. i. 9.) But all who are alive to the law are destitute of it. This appears from hence: Those who believe in Jesus, believe on him as the justifier of the ungodly. (Rom. iv. 5.) Those who are alive to the law, have no such dependence. It is directly contrary to their views and their inclinations. They are seeking to establish their own righteousness, and look for acceptance with God in that way. They overlook that provision which grace has made for the entirely unworthy, and slight that righteousness which the Mediator performed for the justification of the ungodly. Being destitute, therefore, of that faith which purifies the heart and works by love, being unbelievers, whose mind and conscience are defiled, and to whom nothing is pure; (Tit. i, 15.) nothing they have, nothing they do, is acceptable to God.–Consequently, they cannot live to him, or glorify his name.
The love of God being the principle, and the glory of God the end, of all acceptable obedience; the man who does not act from that delightful principle, and with a view to this exalted end, cannot be considered as living to God. Thou shalt love the Lord thy God. Whatever ye do, do all to the glory of God. But, whoever is alive to the law, acts from a different principle, and aims at a different end. Such a person may act from self, or pharisaical pride: but he cannot act from love to his Maker, and with a view to his glory. As ignorant of God, he cannot love him. As in his natural state, his carnal mind is enmity against him. Depending on his own righteousness, and cleaving to the law for life, he rebels against the gospel, and slights the great Redeemer. Does he abstain from an outward course of sin? It is not because he loves holiness, or from a sense of the contrariety there is in sin to the perfections of the Deity, that he forbears to gratify his vicious appetites to the full extent of his power: but because he is apprehensive that disagreeable consequences would follow upon such a conduct. Does he attend religious ordinances? It is not from love to their great Institutor, or because he delights in them as means of communion with God; but because he loves himself, and hopes, by observing the divine commands, to obtain favour at the great tribunal.–Would his conscience be easy, and his hope of heaven continue, without these devotional services, he would drop them without hesitation, and leave the performance of them to others. A slavish fear of hell, and a mercenary expectation of heaven, are the main springs of his moral and religious conduct; and self-preservation is the end which he has in view. In certain situations in life, a regard to the decency and present usefulness of a moral conversation, may bridle the base passions, and strongly urge to a religious profession. But, whether we avoid sin and practice duty, with a view to obtain the favour of heaven, and escape everlasting misery; or with a design to gain the advantages attending a moral behaviour, and the reputation of appearing religious; it is very certain that we are far from living to God, while a sincere affection for him, and a supreme concern for his glory, have not a prevailing influence on our hearts and lives.–We may, therefore, safely conclude, that it is absolutely necessary a man should be dead to the law; should give up all expectations of justification by his own obedience, before he can live to God, in the performance of holy duties, and in the practice of real virtue.
It is affecting to think what numbers there are who, with self-righteous views, and a blind zeal, strongly assert the necessity of personal obedience in order to acceptance with God; who, nevertheless, are not able to perform good works. They, indeed, fondly imagine themselves to be the greatest friends to the interests of holiness, because they are strongly attached to the law, as a covenant. As they loudly plead the necessity of living to God, so they greatly please themselves with a fancied obedience to his divine precepts: while the doctrine of sovereign grace; the declarations of a free Saviour and a finished righteousness, without their doings or deservings, are held in detestation by them. And why? Because they suppose that such doctrines received, must make void the obligations of divine law in every sense, and sap the foundations of all morality. Thus they gratify their native pride, under the fair pretext of a superior regard to the law, and a flaming zeal for holiness,–But, if the arguments already adduced be founded in truth, the vanity of such a pretence is evident. For hence it appears, that the doctrine of grace is so far from being licentious, that, without an experimental acquaintance with it, we cannot live to God, nor perform any work that is truly good. Till possessed of such an acquaintance with it, we have no faith in Jesus; no love to our Maker; no desire to live to his glory. It is the gospel, in the hand of the Spirit, by which faith and love are produced in the heart. These plants of heavenly origin grow, and flourish, and bring forth fruit, under its benign influence. It is the honoured instrument, in Jehovah's hand, of enlightening the ignorant, and of reforming the profligate, An experience of its power makes the ways of holiness pleasant, and the practice of duty, delightful. –Yes, reader, the more you know of the glorious gospel, the more you love its heavenly Author. So shall you find, by increasing and happy experience, that as nothing in the world can be compared with it, for affording relief to a distressed conscience: so there is nothing equal to it, for establishing duty on a solid basis–enforcing it by cogent motives–and directing it to a worthy end.
How happy, then, is your state, believer! Your person being accepted of God, your works are pleasing to him: and a remembrance that your labour shall not be in vain in the Lord, is a noble encouragement to abound and continue in well-doing. Your works of faith and labours of love, being fruits of a vital union with Jesus Christ, and indications of an obedient, grateful heart, are highly pleasing to your heavenly Father. Surely, then, it should be your fervent desire and constant care, as a living branch in the true vine, to bear the moat generous fruit in rich abundance.–O, believer! it is your happiness to have every sin pardoned, and every curse removed; to believe in the Son of God, and to enjoy communion with him. Yours it is, to love the Lord, and seek his glory; to perform duty by divine assistance, and to have your sacred services presented to God and rendered acceptable to him, by Jesus your great high-priest, Yours is the high prerogative of living to God. Prize the privilege: walk worthy of your exalted station and heavenly calling.
As there are, comparatively, very few that are capable of living to God, if you, reader, profess to be one of those few, your obligations to obedience are many and unspeakably great. You will do well therefore to remember, that to talk of possessing superior advantages for the practice of virtue, and at the same time to live as do the world in common, are a great inconsistency. To pretend that you believe in the Lord Redeemer, are in a justified state, and have a delightful communion with the best of Beings–that you have a clear knowledge of divine truth, and a high esteem for the ordinances of Christ, in their primitive purity–to pretend to these very superior advantages, while the only discernible difference between yon and the world, consists in your entertaining a different set of sentiments, or having different forms of worship, is inconsistent and shameful. If this be the case, your speculative knowledge of evangelical truth is greatly abused. It is converted into fuel for spiritual pride: while your conduct is a standing reproach to the name that you bear, and a foul disgrace to the truths that you hold. For, in proportion as our light is clearer, and our advantages greater than those of other men; our example should be brighter, and our lives more useful.