Page images
PDF
EPUB

fice and intercession, indeed, render it consistent with the glory of God to admit us sinners into his presence, to receive us to his favour, to make us his children, and to give us an inheritance in his own holy habitation; but how should we profit by this provision, did he not send forth his word and his ministers to proclaim the glad tidings, to give the invitations, and to set before us his precious promises and new covenant engagements? How can we receive the advantage even of this revelation without we understand and believe it? or how shall we credit such a humbling spiritual message, except the eyes of our minds be opened by the Holy Spirit? (1 Cor. ii. 14.) And, at last, how could we unholy creatures be made meet for this holy inheritance, without the influences of his new-creating Spirit? How could we overcome the powers of darkness and all our enemies, if he did not fight for us? How could we meet the king of terrors, if he did not engage to support and deliver us; and finally to raise our bodies incorruptible, immortal, and glorious, to unite with our souls in the everlasting enjoyment of the love of our reconciled God and Father. Is this then our creed, our experience and dependence? Do we thus rely on Christ our Prophet, Priest, and King? and do we, in the patient obedience of faith and love, "wait for the mercy of our Lord Jesus Christ unto eternal life?" (Jude 20, 21.) For this, and this only, is genuine Christianity.

ESSAY XI.

On Justification.

ALL things having been made ready for the salvation of sinners, in the person and mediation of the great Redeemer; it was also necessary that the method or medium of appropriating this inestimable benefit, should be clearly and expressly revealed; and this leads us to the consideration of the Scripture doctrine of justification. I shall therefore in the present Essay, briefly explain the meaning of the words justify and justification, as they are used by the sacred writers ;-show that we must be justified before God by faith alone ;-consider the peculiar nature of faith, and the manner in which it justifies;-assign a few reasons why justification and salvation are ascribed to this, rather than any other holy dispositions or actions of the soul;—and answer some of the more plausible objections to the doctrine.

The terms justify and justification are taken from the common concerns of life, and applied, with some necessary variation of meaning, to the state of sinners who have found acceptance with God; and they imply, that the sinner is now dealt with as if he were a righteous person, and therefore he is wholly exempted from those sufferings which are strictly speaking penal, and is entitled to the reward of perfect obedience; though in himself he hath merited no such a reward, but on the contrary hath deserved the punishment denounced in the law against transgressors. These are commonly said to be forensic terms, referring to the practice of human judicatories; and they seem to have been originally taken from such transactions; yet this derivation gives us a very inadequate idea of their import. For when a man is charged with a crime before an earthly tribunal, he must either be condemned or acquitted: if he be condemned, he may be pardoned, but he cannot be justified; if he be acquitted, he may be justified, but he cannot stand in need of a pardon. Moreover, a criminal may be acquitted for want of legal evidence, or from other causes, when there can be no reasonable doubt of his guilt: yet no accusation for the same crime can be brought against him, though he is very far from being fully justified from it, or admitted to the full enjoyment of those privileges that belong to an unsuspected member of civil society: nor would he be a proper person to be confided in, or ad

vanced to a place of honour and responsibility. Whereas, if an accused person be fully justified from the charge brought against him, he suffers no degradation in his character, or disadvantage in his circumstances; his integrity is often placed in a more conspicuous light than before; he is considered as an injured man; and is frequently recommended by these circumstances to the favour and confidence of the prince, or of the people. Justification, therefore, in the original meaning of the word, is not only distinct from pardon, but is absolutely incompatible with it: it implies far more than the acquittal of an accused person: it is a declaration that no charge ought to have been made against the man; that he is justly entitled to all the privileges of a good citizen; and that he is, and ought to be, admissible to every post of honour and emolument, even as if he had never been accused. The meaning of the word, in other concerns of life, is the same: if a man's character has been aspersed, he is said to be completely justified, when the charge is entirely refuted and proved malicious or groundless, to the satisfaction of all that inquire into it.

But, on the other hand, our justification before God always connects with pardon, and implies that we are guilty, and we are justified as ungodly; "righteousness being imputed to us without works," (Rom. iv. 1-8). If we had never sinned, we might have been justified before God by our own obedience, according to the common use of the word justification: no charge could have been brought or proved against us, nor should we have needed any forgiveness. But by breaking the holy law of God, we have forfeited our title to the reward of righteousness, according to the law; and have incurred the penalty of eternal misery. The justification, therefore, of a sinner, must imply something distinct from a total and final remission of the deserved punishment, namely, a renewed title to the reward of righteousness, as complete and effective as he would have had if he had never sinned, but had perfectly performed, during the term of his probation, all the demands of the Divine law. The remission of sins alone would place him in such a state, that no charge would lie against him: but then he would have no title to the reward of righteousness till he had obtained it by performing, for the appointed time, the whole obedience required of him; for he would merely be put again into a state of probation, and his justification or condemnation would not be decided till that were terminated: but the justification of the pardoned sinner gives him a present title to the reward of righteousness, independent of his future conduct, as well as without respect to his past actions. This is manifestly the Scripture idea of justification: it is uniformly represented as immediate and complete, when the sinner believes in the Lord Jesus Christ; and not as a contingent advantage, to be waited for till death or judgment: and the arguments that some learned men have adduced to prove that justification means nothing else than forgiveness of sins, only show, that the two distinct blessings are never separately conferred. David, for instance, says, " blessed is the man to whom the Lord will not impute iniquity," (Psalm xxxii. 2); and Paul observes, that "David describeth the blessedness of the man, unto whom God imputeth righteousness without works," (Rom. iv. 6): now this does not prove, that "not imputing sin," and "imputing righteousness," are synonymous terms; but merely that where God does not impute sin, he does impute righteousness, and confers the title to eternal life, on all those whom he rescues from eternal death, (Acts xiii. 38, 39). Indeed, exemption from a terrible punishment, and a right to an actual and vast reward, are such distinct things, that one cannot but wonder they should be so generally confounded as they are in theological discussions. It may therefore suffice to observe, that justification signifies in Scripture, that God hath given a sinner a right and title to eternal life, accounting him righteous by an act of sovereign grace, so that thenceforth there is no condemnation for him; but being thus justified, "he is made an heir, according to the hope of eternal life," (Tit. iii. 1-7).

Every attentive reader of the Scriptures, (especially of the writings which

tne apostles penned by the inspiration of the Holy Spirit, as the last and fullest revelation of the truth of God to mankind) must observe that they constantly declare, that a man is "justified by faith only, and not by the works of the law." Many have endeavoured to explain all such testimonies to mean the Mosaic law, as distinguished from the Christian dispensation, and to confine them principally to the abrogated ceremonies. But is the knowledge of sin," by the ceremonial, or by the moral "law?" Was the ceremonial law "the ministration of death, written and engraven on stones?" Did the apostle know this law to be "spiritual, holy, just, and good?" Did "he delight in it, after the inner man?" Did the Mosaic rites, or the tenth commandment, convince him, "that concupiscence was a sin," and to slay his hope of justification by the law? (Rom. vii.) “Did Christ redeem us from the curse of the ceremonial law alone, by being made a curse for us?” (Gal. iii. 13). Such questions might easily be multiplied, and each of them formed into a regular argument, demonstrating the falsehood and absurdity of this opinion; but the compass of this Essay does not admit of it, nor is it necessary in so plain a case. No law in the universe can both justify and condemn the same person: if then no man hath always loved God with all his heart, and his neighbour as himself, no man can be justified according to the works of the moral law, because all are exposed to condemnation for breaking it: if no human action be more excellent than the law requires our whole conduct to be, then none of our works of righteousness can do any thing to reverse the condemnation that our sins have incurred and if the best of our good works come short of perfection, and our best days are chequered with many sins; then we must continue to accumulate guilt and condemnation, so long as we remain under, and are judged according to the law. So that by no works of any law whatsoever can any transgressor of that law be justified in the sight of God. On the contrary, it is constantly declared, that a man must be justified by faith, and through faith alone, (Rom. iii. 28-31); that " to him who worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness," (Rom iv. 5); and that "God is just, and the justifier of him that believeth in Jesus," (Rom. iii. 26). This way of justification is constantly and carefully distinguished from that by works; nay, opposed to, as incompatible with it: "it must be by faith, that it might be by grace: because the law worketh wrath and if by grace, then it is no more of works," &c. (Rom. iv. 14-16; xi. 6.) And even James, who, in another sense, shows that "a man must be justified by works, and not by faith only," illustrates his doctrine by the example of Abraham, "who was justified by works, when he had offered Isaac his son upon the altar:" and then adds, "seest thou how faith wrought with his works, and by works was faith made perfect; and the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness," (Jam. ii. 20—26): now this was spoken many years before Abraham was called to sacrifice Isaac, yea before Isaac was born, (Gen. xv. 6). It is therefore evident, that James only meant that the believer proves his profession to be sincere and his faith living, by the fruits of holy obedience; and is thus justified before men on earth, and will be justified before the world at the last day, from that charge of hypocrisy which will be substantiated against all those, who "say they have faith, and have not works." Otherwise, we should find as much difficulty in reconciling James to himself, as some have done in reconciling Paul to him: for he adduces the same example, and quotes the same Scripture in illustration of this point, that Paul did; and supposed that he had confirmed the true doctrine of justification by faith, by distinguishing living from dead faith, and by showing, that no faith could justify a man before God, which did not prove itself genuine, and justify the possessor before his neighbours, by influencing him to the practice of good works, according to the opportunity afforded him.

But the general doctrine, that "a man must be justified in the sight of

God by faith alone," is too plain to need much proof. They who regard the Epistles of St Paul, must know that he not only asserts, but confirms this doctrine by various arguments, illustrations, and examples; that he declares it impossible for a man to be justified in any other way; that all the Old Testament saints were justified by their faith; that "they who seek righteousness, as it were, by the works of the law," stumble and fall, (Rom. ix. 30-33; x. 3-11;) and have no benefit from Christ and the gospel, (Gal. v. 2—6;) but remain under the curse; and that "if any man, or angel, should preach any other doctrine, he would be accursed." Indeed those Scriptures which do not immediately relate to justification, continually speak of faith as the grand distinguishing difference, between those that are saved and them that perish. The texts in which propositions to this effect are contained, are more numerous than can easily be conceived by persons who have not particularly examined the subject: as may easily be seen by looking over the articles of faith, believing, &c., in a good concordance. By faith we pass from death unto life; by faith we are saved, we walk, we stand, we work, we fight and conquer: we come unto God, we receive the Spirit, and we are sanctified by faith; and every thing pertaining to our peace, stability, fruitfulness, comfort, and eternal felicity, are evidently suspended on, and inseparably connected with our faith in a peculiar manner, and wholly different from the relation which they bear to any other holy disposition or act of obedience, that we possess or perform. So that it is really surprising that any, except avowed infidels or sceptics, should deny the doctrine of justification by faith only, whatever method they adopt of explaining the meaning of the words faith and justification.

I shall, therefore, next proceed to consider the distinguishing nature and effects of faith, and the manner in which it justifies. Some opposers of this fundamental doctrine attempt to explain it away, by representing faith as a compendious term, denoting the whole of that profession and obedience which Christ requires of his disciples: so that they suppose we are justified by embracing and obeying the gospel, as a mitigated law of works; and that Christ purchased for us the acceptance of sincere, instead of perfect obedience. Their definition of faith comprises in it repentance, love, obedience, &c and it seems that on this plan it would, at least, be equally proper to say, that we are justified by our love and its fruits, as by our faith, if any distinction were admitted: but how different this is to the language of the sacred oracles need not be said; and surely in this case we should be justified by "works of righteousness that we had done," though not by the works of the law. Neither hath it ever been shown in what part of the New Testament this mitigated law may be found: and surely nothing like it is contained in our Lord's sermon on the mount, or in the preceptive part of the apostolical epistles: nor are we told precisely what it requires, or what exact measure of obedience will justify a man according to it. On this plan, it is not easy to understand how Christ " magnified the law, and made it honourable" "how the law is established by faith :" for which of our sins the death of Christ atoned (seeing the law is repealed, and a milder law given, by obedience to which we are justified:) or how boasting can thus be excluded. In fact, this sentiment totally makes void the holy, just, and good law of God; and alters the standard of our duty, from the exact requirements of the holy precept, to a vague, indeterminate idea called sincere obedience; which may be modelled and varied, according to the reasonings and inclinations of mankind: and thus it virtually sets aside both the law and the gospel. But as faith in respect of justification is not only opposed to the works of the law, but distinguished from repentance, hope, charity, &c. as required of, and exercised by believers; and as none of these, nor any kind or degree of obedience is ever said to justify a man in the sight of God; so we are warranted to decide without hesitation, that the apostles never meant by faith such a compound of all the distinct parts of Christianity; and that such a supposition would imply, that they used the most unsuitable

and obscure expressions that could possibly be devised. We allow indeed, that true faith inseparably connects with, or produces all the other essential parts of Christianity: and in like manner, in a complete human body, there are ears, hands, feet, &c., as well as eyes; yet the eyes alone can perform the function of seeing: and thus the tree produces the fruit, yet is distinct from it; and the stem or branches of the tree may answer purposes for which the fruit, though valuable, is totally unfit. It is, therefore, a very different thing to say, that living faith is connected with repentance, works by love and produces obedience; than to contend that it includes them, and that we are justified by repentance, love, and obedience as parts of our faith.

Others again suppose, that faith is nothing more than an assent to the truth of Christianity: and that a Jew or Christian, on embracing and professing the gospel, was freed from the guilt of his former sins; that being thus brought into a justified state, he would continue in it or fall from it, according to his subsequent behaviour: and that his justification at the last day must be by his own works, if he escape final condemnation. But here again we inquire, how this system can consist with the very meaning of the word justify, or account righteous, when the sinner is merely put upon a new probation, to work out a righteousness for himself? How it consists with believers "not coming into condemnation," and "having eternal life abiding in them?" How it excludes boasting? And where it is found in the sacred oracles? In fact, the dead faith exploded by James, is thus brought forward for the sinner's first justification; whilst the dead works of a mere formalist are generally meant by the obedience which is at last to justify such a believer so that the sentiment verges on the one hand to an antinomian abuse of the gospel, and on the other to a pharisaical opposition to it. But what then is faith? To answer this question, I would observe, that faith, or believing, in common language, implies credit given to a report, testimony, or promise, or confidence placed in any person; and almost all the affairs of life are conducted on this principle, that men in ordinary circumstances are entitled to a measure of credit and confidence. But "if the testimony of man be great, the testimony of God is greater;" yea, "it is sure, and giveth wisdom to the simple." Divine faith is, therefore, a disposition readily to believe the testimony and to rely on the promises of God. The apostle Paul briefly calls it "the belief of the truth." (2 Thess. ii. 12, 13;) of every revealed truth, and especially of "the word of the truth of the gospel;" and he defines "faith to be the substance of things hoped for, the evidence of things not seen," (Heb. xi. 1.) In general it gives implicit credit to the Divine veracity, in respect of all the invisible things that God hath attested; some of which are past, as the creation, the fall of man, the deluge, the crucifixion and resurrection of Christ, &c.; others exist at present, as the allpervading Providence and all-seeing eye of God, the intercession of Christ in heaven, &c.; and others are future, as the coming of Christ to raise the dead and judge the world, and the state of eternal retributions: but faith credits all of them, and so receives the testimony of God, both respecting the evil and the good, that it realizes them to the mind, as if they were indeed perceivable by the bodily senses. But in its more particular exercise, it especially regards, embraces, realizes, and looks for the future blessings which God hath promised; and thus gives the soul, as it were, a present possession of things hoped for. The examples recorded in the last mentioned chapter, evince that this faith always receives the Divine testimony, not only as true, but as interesting in the highest degree; and thus as a living principle it influences a man to flee from, or provide against the threatened evil, and to pursue with earnestness and decision the promised good. But the record which God hath given us of his Son and of eternal life in him, is the centre of revelation; faith therefore always pays a peculiar regard to it, and thus especially "sets to its seal that God is true," (John iii. 14-21, 33—36; 1 John v. 10-13:) whilst unbelief makes him a liar. Other divine testimonies having shown a man that he is a lost sinner deserving of, and ex

« PreviousContinue »