Where the two covenants differ
What, 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.
1771 text
11. What is the difference then 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 and enjoying the favour of God; and prescribes the condition whereon he may continue therein, 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, whereby his soul is dead, to bodily death, and death everlasting. And to man in this state, it prescribes the condition, whereon he may regain the pearl he has lost: may recover the favour, 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.
12. Again, the covenant of works, in order to man’s continuance in the favour 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 favour and life of God, requires only faith; living faith in him, who through God justifies him that obeyed not.
13. Yet again: the covenant of works required of Adam and all his children, to 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 hath paid the price for us; who hath given himself a propitiation for our sins, for the sins of the whole world.
14. Thus the first covenant required what is now afar 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 nigh at hand; as tho’ it should say, Thou art sin: God is love. Thou by sin art fallen short of the glory of God; yet there is mercy with him. Bring then all thy sins to the pardoning God, and they shall vanish away as a cloud. If thou wert not ungodly, there would be no room for him to justify thee as ungodly. But now draw near, in full assurance of faith. He speaketh, and it is done. Fear not, only believe; for even the just God justifieth all that believe in Jesus.
About this text
Rendered in modern English, to be read and heard. Open the 1771 text under each part to check the claims and the scripture.
Rendered in modern English. The 1771 panel is his own Pine printing of the Works. It is public domain.
Catalogue & scope
Sermon 6 in the 1771 Works. Romans 10:5-8.
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. It is not a complete critical edition.