The Righteousness of Faith

1This is a listening version of John Wesley's sermon, The Righteousness of Faith. It is the sermon as printed in John Wesley's 1771 Works. Rendered in modern English.

Moses describes the righteousness which is of the law, that the man who does those things shall live by them. But the righteousness which is of faith speaks in this way. Do not say in your heart, Who shall ascend into heaven? That is, to bring Christ down from above. Or, Who shall descend into the deep? That is, to bring Christ again from the dead. But what does it say? The word is near you, even in your mouth and in your heart. That is the word of faith which we preach.

Romans 10:5-8.

2The apostle does not here oppose the covenant given by Moses to the covenant given by Christ. If we ever imagined this, it was for want of observing that the latter part of these words, as well as the former, was spoken by Moses himself to the people of Israel, and that concerning the covenant which then was. Deuteronomy 30:11-12, 14. But it is the covenant of grace, which God through Christ has established with men in all ages, as well before and under the Jewish dispensation as since God was manifest in the flesh, which Saint Paul here opposes to the covenant of works, made with Adam while he was in paradise. That covenant of works was commonly supposed to be the only covenant which God had made with man, particularly by those Jews of whom the apostle writes.

3Of these it was that he speaks so affectionately, in the beginning of this chapter. My heart's desire and prayer to God for Israel is, that they may be saved. For I bear them record that they have a zeal for God, but not according to knowledge. For they, being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God, and consequently seek death in the error of their life.

God's righteousness is the justification that flows from his mere grace and mercy, freely forgiving our sins through the Son of his love, through the redemption which is in Jesus. Their own righteousness is their own holiness, coming before faith in him who justifies the ungodly, taken as the ground of their pardon and acceptance.

They were ignorant that Christ is the end of the law for righteousness to everyone who believes (Romans 10:4). By the offering of himself once offered, he had put an end to the first law, or covenant, which indeed was not given by God to Moses, but to Adam in his state of innocence. The strict tenor of it, without any abatement, was, Do this and live (Romans 10:5). And at the same time he purchased for us that better covenant, Believe and live. Believe, and you shall be saved: saved now, both from the guilt and power of sin, and, in consequence, from the wages of it.

4And how many are equally ignorant now, even among those who are called by the name of Christ? How many who now have a zeal for God, yet do not have it according to knowledge, but are still seeking to establish their own righteousness as the ground of their pardon and acceptance, and therefore vehemently refuse to submit themselves to the righteousness of God? Surely my heart's desire and prayer to God for you, brothers, is that you may be saved. And in order to remove this great stumbling block out of your way, I will endeavor to show, first, what the righteousness is which is of the law, and what the righteousness is which is of faith. Secondly, the folly of trusting in the righteousness of the law, and the wisdom of submitting to that which is of faith.

5And first, the righteousness which is of the law says, The man who does these things shall live by them. Constantly and perfectly observe all these things, so as to do them, and then you shall live forever. This law, or covenant, usually called the covenant of works, given by God to man in paradise, required an obedience perfect in all its parts, entire and wanting nothing, as the condition of his eternal continuance in the holiness and happiness in which he was created.

It required that man should fulfill all righteousness, inward and outward, negative and positive: that he should not only abstain from every idle word, and avoid every evil work, but should keep every affection, every desire, every thought, in obedience to the will of God. That he should continue holy, as he who had created him was holy, both in heart and in his whole manner of life. That he should be pure in heart, even as God is pure, perfect as his Father in heaven was perfect. That he should love the Lord his God with all his heart, with all his soul, with all his mind, and with all his strength.

That he should love every soul which God had made, even as God had loved him. That by this universal benevolence he should dwell in God, who is love, and God in him. That he should serve the Lord his God with all his strength, and in all things singly aim at his glory.

These were the things which the righteousness of the law required, that he who did them might live by them. But it further required that this entire obedience to God, this inward and outward holiness, this conformity both of heart and life to his will, should be perfect in degree. No abatement, no allowance, could possibly be made for falling short in any degree, as to any jot or tittle, either of the outward or the inward law. If every commandment relating to outward things was obeyed, yet that was not sufficient unless every one was obeyed with all the strength, in the highest measure, and most perfect manner. Nor did it answer the demand of this covenant to love God with every power and faculty, unless he was loved with the full capacity of each, with the whole possibility of the soul.

One thing more was indispensably required by the righteousness of the law, namely, that this universal obedience, this perfect holiness both of heart and life, should be perfectly uninterrupted also, should continue without any intermission, from the moment when God created man and breathed into his nostrils the breath of life, until the days of his trial should be ended, and he should be confirmed in life everlasting.

6The righteousness, then, which is of the law speaks in this way. You, O man of God, stand fast in love, in the image of God in which you are made. If you will remain in life, keep the commandments, which are now written in your heart. Love the Lord your God with all your heart. Love as yourself every soul that he has made. Desire nothing but God. Aim at God in every thought, in every word and work. Do not swerve in one motion of body or soul from him, your mark, and the prize of your high calling. And let all that is in you praise his holy name, every power and faculty of your soul, in every kind, in every degree, and at every moment of your existence. Do this, and you shall live. Your light shall shine, your love shall flame more and more, until you are received up into the house of God in the heavens, to reign with him forever and ever.

7But the righteousness which is of faith speaks in this way. Do not say in your heart, Who shall ascend into heaven, that is, to bring Christ down from above, as though it were some impossible task which God required you to perform beforehand, in order to your acceptance. Or, Who shall descend into the deep, that is, to bring Christ up from the dead, as though that were still remaining to be done, for the sake of which you were to be accepted. But what does it say? The word, according to the tenor of which you may now be accepted as an heir of life eternal, is near you, even in your mouth and in your heart, that is, the word of faith which we preach: the new covenant which God has now established with sinful man, through Christ Jesus.

8By the righteousness which is of faith is meant that condition of justification, and, in consequence, of present and final salvation if we endure in it to the end, which was given by God to fallen man, through the merits and mediation of his only begotten Son. This was in part revealed to Adam soon after his fall, being contained in the original promise, made to him and his seed, concerning the seed of the woman, who should bruise the serpent's head. Genesis 3:15.

It was a little more clearly revealed to Abraham, by the angel of God from heaven, saying, By myself I have sworn, says the Lord, that in your seed shall all the nations of the earth be blessed. Genesis 22:15, 18. It was yet more fully made known to Moses, to David, and to the prophets who followed, and through them to many of the people of God in their respective generations. But still the greater part even of these were ignorant of it, and very few understood it clearly. Still life and immortality were not so brought to light to the Jews of old as they are now to us by the gospel.

9Now this covenant does not say to sinful man, Perform unsinning obedience and live. If this were the term, he would have no more benefit by all which Christ has done and suffered for him than if he were required, in order to life, to ascend into heaven and bring Christ down from above, or to descend into the deep, into the invisible world, and bring Christ up from the dead. It does not require any impossibility to be done. Although to mere man what it requires would be impossible, it is not impossible to man assisted by the Spirit of God. To require an impossibility would only be to mock human weakness.

Indeed, strictly speaking, the covenant of grace does not require us to do anything at all, as absolutely and indispensably necessary in order to our justification, but only to believe in him who, for the sake of his Son, and the propitiation which he has made, justifies the ungodly who does not work, and imputes his faith to him for righteousness. Even so Abraham believed in the Lord, and he counted it to him for righteousness. Genesis 15:6. And he received the sign of circumcision, a seal of the righteousness of faith, that he might be the father of all who believe, that righteousness might be imputed to them also. Romans 4:11.

Now it was not written for his sake alone that it, that is, faith, was imputed to him, but for us also, to whom it shall be imputed. To us faith shall be imputed for righteousness. It shall stand in the stead of perfect obedience, in order to our acceptance with God, if we believe on him who raised up Jesus our Lord from the dead, who was delivered to death for our offenses, and was raised again for our justification: for the assurance of the remission of our sins, and of a second life to come to those who believe. Romans 4:23-25.

10What, then, does the covenant of forgiveness say, the covenant of unmerited love, of pardoning mercy? Believe in the Lord Jesus Christ, and you shall be saved. In the day you believe, you shall surely live. You shall be restored to the favor of God, and in his pleasure is life. You shall be saved from the curse and from the wrath of God. You shall be made alive from the death of sin into the life of righteousness. And if you endure to the end, believing in Jesus, you shall never taste the second death, but, having suffered with your Lord, shall also live and reign with him forever and ever.

Now this word is near you. This condition of life is plain, easy, always at hand. It is in your mouth and in your heart, through the operation of the Spirit of God. The moment you believe in your heart in him whom God has raised from the dead, and confess with your mouth the Lord Jesus as your Lord and your God, you shall be saved from condemnation, from the guilt and punishment of your former sins, and shall have power to serve God in true holiness all the remaining days of your life.

11What, then, is the difference between the righteousness which is of the law and the righteousness which is of faith? Between the first covenant, or the covenant of works, and the second, the covenant of grace? The essential, unchangeable difference is this. The one supposes him to whom it is given to be already holy and happy, created in the image of God and enjoying the favor of God, and prescribes the condition on which he may continue there, in love and joy, life and immortality. The other supposes him to whom it is given to be now unholy and unhappy, fallen short of the glorious image of God, having the wrath of God abiding on him, and hastening, through sin, by which his soul is dead, to bodily death and death everlasting. And to man in this state it prescribes the condition on which he may regain the pearl he has lost, may recover the favor and the image of God, may retrieve the life of God in his soul, and be restored to the knowledge and the love of God, which is the beginning of life eternal.

Again, the covenant of works, in order to man's continuance in the favor of God, in his knowledge and love, in holiness and happiness, required of perfect man a perfect and uninterrupted obedience to every point of the law of God. Whereas the covenant of grace, in order to man's recovery of the favor and life of God, requires only faith: living faith in him who, through God, justifies him who did not obey.

Yet again, the covenant of works required of Adam and all his children that they pay the price themselves, in consideration of which they were to receive all the future blessings of God. But in the covenant of grace, seeing we have nothing to pay, God frankly forgives us all, provided only that we believe in him who has paid the price for us, who has given himself a propitiation for our sins, for the sins of the whole world.

Thus the first covenant required what is now far off from all the children of men, namely, unsinning obedience, which is far from those who are conceived and born in sin. Whereas the second requires what is near at hand, as though it should say, You are sin. God is love. You by sin have fallen short of the glory of God, yet there is mercy with him. Bring then all your sins to the pardoning God, and they shall vanish away as a cloud. If you were not ungodly, there would be no room for him to justify you as ungodly. But now draw near, in full assurance of faith. He speaks, and it is done. Do not fear. Only believe. For even the just God justifies all who believe in Jesus.

12These things considered, it will be easy to show, as I proposed to do in the second place, the folly of trusting in the righteousness which is of the law, and the wisdom of submitting to the righteousness which is of faith.

The folly of those who still trust in the righteousness which is of the law, the terms of which are, Do this and live (Romans 10:5), may abundantly appear from this. They set out wrong. Their very first step is a fundamental mistake. For before they can ever think of claiming any blessing on the terms of this covenant, they must suppose themselves to be in his state, with whom this covenant was made. But how vain a supposition this is, since it was made with Adam in a state of innocence. How weak, therefore, must that whole building be, which stands on such a foundation? And how foolish are they who thus build on the sand? Who seem never to have considered that the covenant of works was not given to man when he was dead in trespasses and sins, but when he was alive to God, when he knew no sin, but was holy as God is holy. Who forget that it was never designed for the recovery of the favor and life of God once lost, but only for the continuance and increase of it, until it should be complete in life everlasting.

13Neither do they consider, who are thus seeking to establish their own righteousness which is of the law, what manner of obedience or righteousness that is which the law indispensably requires. It must be perfect and entire, in every point, or it does not answer the demand of the law. But which of you is able to perform such obedience, or, consequently, to live by it? Who among you fulfills every jot and tittle even of the outward commandments of God? Doing nothing, great or small, which God forbids? Leaving nothing undone which he enjoins? Speaking no idle word? Is your speech always fit to minister grace to the hearers? And whether you eat or drink, or whatever you do, are you doing all to the glory of God?

And how much less are you able to fulfill all the inward commandments of God? Those which require that every temper and motion of your soul should be holiness to the Lord. Are you able to love God with all your heart? To love all mankind as your own soul? To pray without ceasing? In everything to give thanks? To have God always before you? And to keep every affection, desire, and thought in obedience to his law?

You should further consider that the righteousness of the law requires not only the obeying of every command of God, negative and positive, internal and external, but likewise in the perfect degree. In every instance whatever, the voice of the law is, You shall serve the Lord your God with all your strength. It allows no abatement of any kind. It excuses no defect. It condemns every coming short of the full measure of obedience, and immediately pronounces a curse on the offender. It regards only the invariable rules of justice, and says, I know not to show mercy.

Who, then, can appear before such a judge, who is extreme to mark what is done amiss? How weak are they who desire to be tried at the bar where no flesh living can be justified? None of the offspring of Adam. For suppose we did now keep every commandment with all our strength. Yet one single breach which ever was utterly destroys our whole claim to life. If we have ever offended in any one point, this righteousness is at an end. For the law condemns all who do not perform uninterrupted as well as perfect obedience. So that, according to the sentence of this, for him who has once sinned, in any degree, there remains only a fearful looking for of fiery indignation, which shall devour the adversaries of God.

14Is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? For man, who was shapen in wickedness, and in sin did his mother conceive him? Man, who is by nature all earthly, sensual, devilish, altogether corrupt and abominable, in whom, until he finds grace, no good thing dwells? No, who cannot of himself think one good thought? Who is indeed all sin, a mere lump of ungodliness, and who commits sin in every breath he draws, whose actual transgressions, in word and deed, are more in number than the hairs of his head? What stupidity, what senselessness must it be, for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by his own righteousness, of living by the righteousness which is of the law?

15Now whatever considerations prove the folly of trusting in the righteousness which is of the law prove equally the wisdom of submitting to the righteousness which is of God by faith. This would be easy to show with regard to each of the preceding considerations. But to pass over that, the wisdom of the first step here, the disclaiming of our own righteousness, plainly appears from this: it is acting according to truth, to the real nature of things. For what is it more than to acknowledge, with our heart as well as our lips, the true state in which we are?

To acknowledge that we bring with us into the world a corrupt, sinful nature, more corrupt indeed than we can easily conceive, or find words to express. That by this we are prone to all that is evil, and averse from all that is good. That we are full of pride, self-will, unruly passions, foolish desires, vile and inordinate affections, lovers of the world, lovers of pleasure more than lovers of God. That our lives have been no better than our hearts, but in many ways ungodly and unholy, so much so that our actual sins, both in word and deed, have been as the stars of heaven for multitude. That on all these accounts we are displeasing to him who is of purer eyes than to behold iniquity, and deserve nothing from him but indignation and wrath and death, the due wages of sin.

That we cannot, by any of our righteousness, for indeed we have none at all, nor by any of our works, for they are as the tree from which they grow, appease the wrath of God, or avert the punishment we have justly deserved. Yes, that if left to ourselves, we shall only grow worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works and with the evil tempers of our carnal mind, until we fill up the measure of our iniquities, and bring upon ourselves swift destruction. And is not this the very state in which by nature we are? To acknowledge this, then, both with our heart and our lips, that is, to disclaim our own righteousness, the righteousness which is of the law, is to act according to the real nature of things, and consequently is an instance of true wisdom.

16The wisdom of submitting to the righteousness of faith appears further from this consideration, that it is the righteousness of God. I mean here the method of reconciliation with God which has been chosen and established by God himself, not only as he is the God of wisdom, but as he is the sovereign Lord of heaven and earth, and of every creature which he has made. Now, as it is not fitting for man to say to God, What are you doing? As none who is not utterly void of understanding will contend with one who is mightier than he, with him whose kingdom rules over all, so it is true wisdom, it is a mark of sound understanding, to acquiesce in whatever he has chosen, to say in this, as in all things, It is the Lord. Let him do what seems good to him.

It may be further considered that it was of mere grace, of free love, of undeserved mercy, that God has granted to sinful man any way of reconciliation with himself, that we were not cut away from his hand, and utterly blotted out of his remembrance. Therefore whatever method he is pleased to appoint, of his tender mercy, of his unmerited goodness, whereby his enemies, who have so deeply revolted from him, so long and obstinately rebelled against him, may still find favor in his sight, it is doubtless our wisdom to accept it with all thankfulness.

To mention but one consideration more. It is wisdom to aim at the best end by the best means. Now the best end which any creature can pursue is happiness in God. And the best end a fallen creature can pursue is the recovery of the favor and image of God. But the best, indeed the only means under heaven given to man, whereby he may regain the favor of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the righteousness which is of faith, the believing in the only begotten Son of God.

17Whoever you are, therefore, who desire to be forgiven and reconciled to the favor of God, do not say in your heart, I must first do this. I must first conquer every sin, break off every evil word and work, and do all good to all men. Or, I must first go to church, receive the Lord's supper, hear more sermons, and say more prayers. Alas, my brother, you are clean gone out of the way. You are still ignorant of the righteousness of God, and are seeking to establish your own righteousness as the ground of your reconciliation. Do you not know that you can do nothing but sin until you are reconciled to God? Why then do you say, I must do this and this first, and then I shall believe? No, but first believe. Believe in the Lord Jesus Christ, the propitiation for your sins. Let this good foundation first be laid, and then you shall do all things well.

18Neither say in your heart, I cannot be accepted yet, because I am not good enough. Who is good enough? Who ever was, to merit acceptance at God's hands? Was ever any child of Adam good enough for this? Or will any be, until the consummation of all things? And as for you, you are not good at all. There lives in you no good thing. And you never will be, until you believe in Jesus. Rather, you will find yourself worse and worse. But is there any need of being worse in order to be accepted? Are you not bad enough already? Indeed you are, and God knows it. And you yourself cannot deny it. Then do not delay. All things are now ready. Arise, and wash away your sins. The fountain is open. Now is the time to wash you white in the blood of the Lamb. Now he shall purge you as with hyssop, and you shall be clean. He shall wash you, and you shall be whiter than snow.

19Do not say, But I am not contrite enough. I am not sensible enough of my sins. I know it. Would to God you were more sensible of them, more contrite 1,000 times over than you are. But do not stay for this. It may be God will make you so, not before you believe, but by believing. It may be you will not weep much until you love much, because you have had much forgiven. In the meantime, look to Jesus. Behold how he loves you. What could he have done more for you which he has not done?

O Lamb of God, was ever pain, was ever love like yours!

Look steadily upon him, until he looks on you, and breaks your hard heart. Then your head shall be waters, and your eyes fountains of tears.

20Nor yet do you say, I must do something more before I come to Christ. I grant, supposing your Lord should delay his coming, it would be fitting and right to wait for his appearing, in doing, so far as you have power, whatever he has commanded you. But there is no necessity for making such a supposition. How do you know that he will delay? Perhaps he will appear, as the day-spring from on high, before the morning light. O do not set him a time. Expect him every hour. Now, he is near. Even at the door.

21And to what end would you wait for more sincerity, before your sins are blotted out? To make you more worthy of the grace of God? Alas, you are still establishing your own righteousness. He will have mercy, not because you are worthy of it, but because his compassions do not fail: not because you are righteous, but because Jesus Christ has atoned for your sins.

Again, if there is anything good in sincerity, why do you expect it before you have faith? Seeing that faith itself is the only root of whatever is really good and holy.

Above all, how long will you forget that whatever you do, or whatever you have, before your sins are forgiven you, it avails nothing with God toward the procuring of your forgiveness? Yes, and that it must all be cast behind your back, trampled under foot, made no account of, or you will never find favor in God's sight: because until then you cannot ask it as a mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the merits of his well-beloved Son, who loved you, and gave himself for you.

22To conclude. Whoever you are, O man, who have the sentence of death in yourself, who feel yourself a condemned sinner, and have the wrath of God abiding on you: to you the Lord does not say, Do this: perfectly obey all my commands and live. He says, Believe in the Lord Jesus Christ, and you shall be saved. The word of faith is near to you: now, at this instant, in the present moment, and in your present state, sinner as you are, just as you are, believe the gospel, and I will be merciful to your unrighteousness, and your iniquities I will remember no more.